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THE ETRUSCANS: WERE THEY CELTS? OK,
THE LIGHT OF AN INDUCTIVE PHILOLOGY THROWN ON
FORTY ETRUSCAN FOSSIL-WORDS PRESERVED TO US BY ANCIENT AUTHORS
WITH INCIDENTAL NOTICES OF THE ETYMOLOGY OF CLASSICAL
;
3000
WORDS IN THE
AND MODERN LANGUAGES, AND DISCUSSIONS ON GREEK AND ROMAN ANTIQUITIES AND MYTHOLOGY.
JOHN ERASER,
B.A. Edin.
EDINBURGH MACLACHLAN
& STEWART, 04
SOUTH BRIDGE.
LONDON: SIMPKIN, MARSHALL, & All Bights Reserved.
SG81
CO.
EDINBf ROH I'KTNTED nv LORIMER ;!!
ST.
ANDRKW
ANU
(ilM.TKS,
SQITAriK.
I
/
\
Cv^
CONTENTS. r —
^
(r>
PAGE
<1
Preface,
1
.
Introduction,
7
History of the Etruscans,
20
The Fossils
I.
Classified.
CHAP. I.
The Monkeys. Arimi^ Apes,
II.
....
Trees and Plants. Ataison, the Climbing Vine,
Fopulus, the Pojilar,
III.
29
.
.
31
4G
Domestic Animals and Implements. Burls, the Nose of the Plovigh,
59
Burra, a Heifer,
59
Burrus, a Drinking-Cup,
Note.
— The Basque Language,
Capra, a She-Goat,
.
59
72 75
Damnus, a Horse,
75
Gapiis, a Chariot,
127
Excursus on Labro, Hercules,
Excursus on Lupercns, an
Italian Deity,
8G 100
CONTENTS.
IV.
The Sky, the Air, Light,
Time.
134
Antai, the Winds, A/idas, the
134
North-Wind,
Atrium, the Open Court of a House, Ausel, the
Falandum, the Sky, Idus, the Ides of the Idiilis,
175
14G
Dawn,
175
.
Month,
172
.
172
a Sheep sacrificed on the Ides,
ExcuKSUs ON THE Latin Maiie, "The Morning,"
AND Other Words, Excursus on Avil V.
.
.
.
" Ril, " viodt annos
'?
.
150
178
.
The Physical Features of a Country. Mi/ce,
195
Mountains,
VI. Personal Terms. (137) 221
Agalletor, a Boy, a Child,
Burrus, a Iled(1)-Nosed Man,
(59) 221
Camillus, a Messenger,
(142) 221
Hister, a Stage-Player,
215
Lanista, a Gladiator,
213
.
Liidio, a Player,
220
Ludiis, a Play,
220
Nepos, a Profligate,
205
Subulo, a Flute-Player,
209
Excursus on the
Latin Words
Ho,' no,
Vir,
222
Mulier,
Excursus on the Roman Name
Cains,
227
VII. Military Terms. Cassis, a
Helmet,
Balteus, a Sword-Belt,
232 238
V
CONTENTS. *
P'^GE
CHAP.
VIII. Abstract Terms. Dniiia, Sovereignty,
the
on
Excursus
-itnus,
-Hi/inits,
Names
.241
.
.
Names
and
Rasena,
.
Tarqiii/i,
ending
TyrrJicni,
in
tufiiniis,
247
.
IX. Terms used in Religion. JSsar, a God,
Fanum, a Temple, Favissa, a Crypt, Lituiis,
....
.
.
an Angur's Wand,
(128) 285
.
.
.
.
.
.
276
(232) 282
282
.
X. Birds. Antar, the Eagle, Capys, a Falcon, Gilts, a
Crane,
Haracos, a
Hawk,
.
.
.
.
.
.
.
.
.
.
.
.
.
.
(134) 287
.287 .287 .287
XI. Weights and Measures. Afantissa, a Vorsiis,
Make-Weight,
a Small Piece of Land,
.
333
.
331
.
XII. Dress. Lccna, a Woollen Cloak, Toga^ the
II.
1.
^sar,
Eoman Gown,
,
.
.
.
.337 335
.
The Fossils Alphabetically Arranged. a God,
.
.
a Boy, a Child,
2.
^^'a/A'/t;;-,
3.
Andas, the North-Wind,
.
.
.
....
.
.
.
128, 285
137,221 l;54
VI
CONTENTS. PAGE
Antai, the Winds,
134
Antar, the Eagle,
287, 134
Ariini, Apes, Ataisofi, the
29
Climbing Vine,
Atriu/ii, the Oi)en 9.
A use/,
the
.
Court of a House
Dawn,
146
10.
Balteus, a Sword-Belt,
11.
Biii'is,
12.
Bnrra, a Heifer,
238
the Nose of the Plough,
13. Biernis, a
U. BioTus,
34 175
59 59
Drinking-Cup,
a Red(?)-Nosed
59
Man,
221, 59
15.
Camilli/s, a Messengei'
10.
Capra, a She-Goat,
17.
Capys, a Falcon,
18.
Cassis, a
19.
Damnus, a Horse,
20.
Druna, Sovereignty,
21.
Fahc, Mountains,
195
22.
Falaiiduin, the Sky,
175
23.
Fauuin, a Temple,
221, 142
75
287
Helmet,
232 75 241
276
24. Favissa, a Crypt, 25.
Gapus, a Chariot,
26.
6^///j-,
282, 232
127
a Crane,
27. Haracos, a
287
Hawk,
287
28. Hister, a Stage-Player, 29.
Idzdis, a
30.
/^//j-,
31.
Lceiia,
Sheep
215
sacrificed at the Ides
the Ides of the Month, a Woollen Cloak,
337
32. Lanista, a Gladiator, 33. LituHS,
213
an Augur's Wand,
282
34. Liidio, a Player, 35.
220
Ludus, a Play,
220
36. Mantissa, a Make-Weiglit, 37.
Nepos, a Profligate,
172
172
.
.
333 205
CONTENTS. PAGE
46
the Poplar-Tree,
38.
Fopi/li/s,
39.
Siih//o, a Flute-Pla.yer,
40.
Toga, the
41.
Vorsus, a Small Piece of Land,
209
Roman Gown,
335
In Appendix
331
I.
1.
Augur, a Soothsayer,
350
2.
Averruncus, the Averter of Evil,
348
3.
CUens, a Dependent,
347
4.
Cloaca, a
Sewer,
349
5.
Curia, the Senate-House,
347
6.
CuruHs
347
Common
(Sella), a Magistrate's Chair,
Bundles of Rods,
345
Public Heralds.
347
7.
Fasces,
8.
Fetidles,
9.
Hariolus, a Diviner.
351
.
10.
Haruspex, a Diviner,
349
11.
Liefor, a Magistrate's Attendant,
345
12.
Porrectus, Dedicated,
351
13.
Securis,
an Axe,
345
In Appendix The Etymology letter
A,
II.
.....
of Latin
Root- Words beginning
with .
352
PREFACE. Scattered throughout the writings
of the
Greek and Latin
lexicographers, antiquaries, and historians, there are certain
Etruscan words, about forty in number, which have led to
"
ask,
Were
the Etruscans Celts
?
"
These words are
more valuable than the words of the Etruscan for not only
me
inscriptions,
do the writers declare them to be Etruscan, but
they add to each
its
In the
equivalent in Latin or Greek.
present inquiry, therefore, two facts in evidence are thus
assured
—
the
form
of the Etruscan word,
tion; and from these
Now,
parentage.
them pect
if
and
individually the touchstone of philology,
them
to reveal their nationality
an
instrument of our investigation
is
on other occasions shown
power
which words assume, and language.
its
its
we may
and lineage
If our touchstone,
;
it
has
to detect the disguises
when
applied to the Etruscan
show
their true character, or
to determine their language affinities, yet the test
although the method of
for the
;
Ithuriel's spear
ex-
to unfold the secrets of the world of
materials, has hitherto failed to
scientific
significa-
—
we wish to find a third its origin and we take these forty words and apply to
its
is
truthful,
application has been faulty.
In
experiment, a negative result flows not from some
defect in the operation of the laws of matter, but from a careless or unphilosophic application of
the inquirer.
Now,
in the Etruscan
them on the part of field,
inquiry has too
PKEFACE.
2
wrong
often been conducted in a
and in an un-
direction,
Instead of following the legitimate path
manner.
scientific
modern
of inductive discovery, to which
much, students of Etruscanology have,
science owes so
for the
most
part,
given their chief attention to the inscriptions on the tombs, and, assigning to
them a
conjectural meaning, have endeav-
oured to establish a kinship or
between them and some ancient
modern language, each author advocating
his
have either been overlooked or in such discussions
left in
a subordinate position
;
And
opinion, these words are the materials from
ought, in the ality of the
partic-
and no one has hitherto applied to them,
in detail, the principles of inductive analysis.
my
own
These forty words, of undoubted authenticity,
ular theory.
first
yet, in
which we
place, to seek evidence as to the nation-
Etruscans and their language
;
all
other efforts
apart from these will be merely tentative, and must therefore
be uncertain in their
I purpose to
results.
examine each of these words in
by a comparative survey
of words
detail, and,
synonymous with them in
other languages, to ascertain what ideas were present to the
mind
of the ancient
makers when words similar
in
meaning
were framed, and then to show that these same ideas exist in the Etruscan words
if
we
trace
them
In this discussion I shall frequently terms in Hebrew, not because of the Etruscan, but earliest
it
is
it
to a Celtic source.
refer to corresponding
had a share
in the
making
a very ancient language, has
its
word-forms carefully preserved in the pages of a
sacred literature, and
its
etymology has been well ascertained
by the studious care of Gesenius and other Semitic
When
an author ventures
of the Celtic language,
scholars.
to allege the superior antiquity
and the obligations under which
it
has laid the ancient and modern languages of Europe in their formation,
he
is
usually regarded as an infatuated
PREFACE. Celt
but, for
;
for I
my
know the
part, I
am
3
not conscious of any such
bias,
Celtic merely as a student of language,
and
neither have I an acquaintance with any Celtic dialect as a
spoken language, nor had generations back.
my
immediate ancestors
words I handle,
tions of the
for several
This, however, can affect only the inflec-
have here nothing
for I
do
to
with the comparative grammar of the Celtic tongues, and the principles of philology do not
demand an intimate know-
ledge of the languages from which I
may draw my
illustra-
I do not pretend to say infallibly that the Etruscan
tions.
language was Gadhelic, or even Celtic; investigations contained
in
but I
evidence that the Etruscans were Celts.
And
has more probability
some
instance,
it
in its favour than
were vain to attempt
vocabulary was
Sanscrit, or
offer
the
volume as presumptive
this
to
this
argument
others.
For
prove that the Etruscan
Armenian, or even Gothic,
the language to which this honour
is
for
assigned must be old
enough to be the parent of the Etruscan, and be able to
show that
once had such a local establishment in Italy,
it
or, at least, in Europe, as will render the parentage probable.
If
my
labours as a whole, or
if
any portion of them tends
to
prove the Celtic origin of the Etruscans, this view of the question deserves some consideration in the world of letters until
be shown that some other ancient language can,
it
with equal probability and legitimacy, claim the parentage of these forty words.
My (1.)
Hence
view of the matter
The
my thesis
An Etrtisci Celtae?
is briefly this
:
Celts were the earliest of the Japhetian tribes
to enter Europe. (2.)
west,
They gradually spread towards the
and the south-west
(3.)
Long
north-west, the
of Europe.
before the era of
Rome,
parts of Central and Northern Italy.
Celtic tribes occupied
PREFACE.
4
The Etruscans were one
(4.)
and were
of these tribes,
probably of the Gadhelic stock.
The
(5.)
Celts,
on their
irruption into Europe, dwelt
first
time in Thrace, Macedonia, and Greece
for a
and Greece they were
called Pelasgi.
The concurrent testimony
(6.)
in Thessaly
;
state that the Etruscan cities
of ancient
were Pelasgian,
who
authors, is
to
be taken
to
mean
as
the Pelasgians of Greece, probably Pelasgians thrown
that the Etruscans were of the same Celtic stock
forward upon Italy by those waves of population which rapidly followed each other from Western Asia.
After the Etruscans had been settled for some time
(7.)
in Italy, principally in the country
the Tiber,
their
between the Po and
pure Druidical worship was affected by
the arrival of a Chaldsean ritual and the art of the soothsayer
these had been dislodged from their native seats
;
by one of those time
to
time
social
and
shook
the
which from
political convulsions
Babylonian
Empire
—and
had
passed into Lydia or Mgeonia,^ the land of " enchanters and soothsayers,"
and thence
home among a kindred
into Italy,
where they found a
the Etruscans
race,
;
thus some
authors assert that the Etruscans were of Lydian origin.
Some others of
of these seven postulates are undisputed facts, but
them
given here,
require a longer examination than can be
I therefore offer
help to remove some of the
them
as suggestions
which may
difficulties that arise
from the
conflicting statements of the ancients regarding the Etruscan
people.
The
best
known
of the writers on Etruscan philology are
—Donaldson (1844 ^
(?)
Lindsay (1872), Taylor (1874), and
Heb. Meonen-im, " enchanters
Gr. Me(i)6nes. 2
2),
First Edition.
"
(from a(i)nan, to " cover")
;
Horn.
PREFACE.
To each
Corssen (1874-75).
5
my
of
chapters I have ap-
pended what these authors have said about the words cussed therein
my own
;
dis-
but in almost every instance I had formed
independent estimate of the derivation of these
Etruscan words before I referred to the opinions of others.
In examining the words themselves, I have often been enticed into inquiries about questions in mythology, archaeology,
and
the like, and I have used the words under review as pegs on
which to hang
my
speculations on these subjects.
I
through them, found opportunities of introducing
such as Iwpu, zilach
As the plan
views
—
to Tuscanologists.
work requires that each chapter should
itself,
the reader will find the same principles
of language explained, be,
known
well
of this
be complete in
may
my
also,
meaning and origin of other Etruscan words
as to the
it
have
and the same
two or three
facts referred to, under,
This
different heads.
is,
to a large
extent, unavoidable.
To Chapter IV. Etruscan words ril
I
have attached an Excursus on the
civil ;
and in order
to
show what I con-
ceive to be the intimate connection between the Latin lan-
guage and the
Celtic,
I
have printed, at the end of the
book, a specimen of some investigations which, on a larger scale,
and with more
detail,
might become an Etymological
Dictionary of the Latin Language. Etruscanologists acknowledge
kapra, gapus, and Icena
words should Celtic
it ?
others, I
that
—
three
of
are Celtic.
our
fossil
Then why
not be considered probable that the rest also are
In endeavouring to trace the genealogy of these
have gone back to the original sources from which
they came, and have thus had an opportunity to refer to the
etymology of a large number of words in the ancient and
modern languages. I have not
attempted to describe the "
cities " or
the
PREFACE.
6 " cemeteries
"
of Etruria.
The
recent republication of Mr.
Dennis's admirable work renders sucb labour
superfluous.
Quotations from the Christian fathers are taken from the
them published by
translations of
burgh
;
the Gaelic Dictionary which I have used chiefly
Armstrong's
;
initial letter.
German common nouns are given with a The Index to this work contains only
words whose derivation text,
Messrs. Clark of Edin-
is
noticed,
more
is
small those
or less fully, in the
and a List of Abbreviations precedes the Index.
I have traced such words as Mars, Ouranos, I do not
to Celtic sources.
deny that
with the Sanscrit Language and Mythology, but possible, nevertheless, that
I have specially to
they have
and others
they may be
connected it is
quite
a direct Celtic origin.
thank Mr. John Murray, the publisher
of Philip Smith's Ancient History, for his courtesy in per-
mitting
me
to quote from that valuable
work the passage on
the history of the Etruscans. It has
been impossible
my
the reputation of relieves
me
me
to revise the press,
but
from anxiety in this respect.
In order that readers
for
Publishers for carefulness and accuracy
this
who have not
volume may be
intelligible to those
hitherto turned their minds to observe
the mutations which words undergo, I have avoided the use
and have explained the nature of each
of technical terms,
change wherever Finally, as
consulting all
theme, I
it
my
occurs.
location does not give
of the original
may be
me
authorities
the privilege of
bearing on
my
permitted to say, with the poet
" Si qua meis fuerint, ut erunt, vitiosa Excusata sue tempore, lector, habe."
libellis,
JOHN ERASER. Maitlaxd,
New
South "Wales,
July, 1879.
INTEODUCTION. If we
now proceed
to use the touchstone of philology in
order to determine the ethnography of the Etruscans, find
we
the materials available for the purpose exceedingly
scanty in proportion to the importance of the inquiry. are chiefly these I.
They
:
Etruscan
common names
of which the meanings
are known. II.
III.
Bilingual inscriptions on Etruscan tombs.
Etruscan proper names, personal and geographical.
IV. Etruscan titles of
office
and of
vocation.
V. Mythological names inscribed on Etruscan mirrors
and other works of VI.
Names
art.
of Etruscan deities.
VII. Etruscan mortuary inscriptions.
VIII. Latin names of Etruscan things.
My
theme embraces the
divisions,
first
and the
last only of these
but examples from the other divisions will be
occasionally introduced.
I.
The
Etkuscan Common Names.
writings of Hesychius, Festus, Varro, Isidore, Livy,
and others contain about forty Etruscan names of common
8
INTRODUCTION. In each instance the author expressly states that
things.
the
name
is
Etruscan, and gives the meaning of
these, there are several
things which the
names used
Romans
are
it.
Besides
in Latin to designate
known
to
have received from
the Etruscans, or which were certainly of Etruscan growth these may, without challenge, be regarded as Etruscan words.
The
verdict,
chiefly
however, in this present cause will depend
upon the nature of the evidence supplied by the
forty words
;
for if
yields both the
an ancient language can be found which
meaning of these words and
their form, in
accordance with the acknowledged principles of philological investigation,
we may
unhesitatingly declare that the Etrus-
can and that language are akin
shown that that language
is
;
old
and
if,
further,
enough
to
it
can be
have produced
the Etruscan, and was once located in Italy, near the spot
where the language of Etruria grew and
flourished,
we may
hold the kinship to be that of an antecedent cause, at least
some other language comes forward
until
to prove a better
claim.
Then, after the forty words, the are Etrusco-Latin
may
be examined as collateral evidence.
Our amplest materials of Hesychius, a
who
common names which
are
drawn from the Greek dictionary
grammarian and lexicographer of Alexandria,
lived there probably in the latter half of the fourth
century of our words.
era.
It contains
about a score of Etruscan
A few of these are also mentioned by Strabo. Among
Latin authors, Festus gives nine or ten more Livy, Suetonius, Isidore, one or two words each. of Hesychius
is
of great value, for
it is
;
and Varro,
The
lexicon
a storehouse of anti-
quarian information, and professes to be founded on several earlier
works of the same kind.
may have been coeval with for Roman antiquities, and
Festus (Sext. Pomp.),
who
Hesychius, did a similar service published a glossary, which was
INTRODUCTION.
9
mainly an abridgment of a book on the " Meaning of Words," written by Marcus Flaccus, a grammarian of the reign of Augustus.
Varro (M. Teren.), the most learned and
most voluminous of
Roman
50 pen
and wrote about
Livy was only a boy while Yarro was busy with his
B.C. ;
authors, lived
but the aged antiquary and the author of the
History "
may have met
at the hospitable board of Msecenas.
Suetonius (C), circa 100 A.D., " Lives of the
Roman
Twelve
Roman
"
is
known
Emperors."
by
principally
his
Strabo, the great
geographer of the ancient world, travelled extensively in the reigns
of
Augustus and Tiberius
(circa
20
A.D.)
;
while
Isidore flourished as late as the seventh century.
Here are the words
:
From
AGALLETOR, ANTAI,
Hesychius.
a child.
the winds.
AND AS,
the north wind.
ANTAR,
an
DAMNUS, a horse. DRUNA, sovereignty.
eagle.
^^l^^ijahawk. HARACOS,
ARIMI,
FAL/E, mountains.
J
FALANDUM,
apes.
ATAISON, AUSEL, the BURRUS, a
a climbing vine.
dawn.
BURRUS, ared(?)-nosed man. BURRA, a heifer. the
the sky.
GAPUS,
a chariot.
GNIS, a
crane.
drinking-cup.
From
BURIS,
CAM/LLUS, a messenger. CAPRA, a she-goat. CAPYSs a falcon.
nose
of
plough, the plough
IDULIS, a sheep
the
tail.
sacrificed
on the Ides of each month.
Festus.
L/ENA, a
cloak of wool.
MANTISSA,
a
make-
weight.
NEPOS, a SUBULO,
profligate.
a flute-player.
10
INTRODUCTION.
From. Varro.
ATRIUM, the open court BALTEUS, a sword-belt.
From
of a house.
Isidore.
CASSIS, a helmet. LANISTA, a sword-player.
From HISTER, a
From
Livy. stage-player.
Suetonius.
/£5y4/?/ a god.
From Various
FANUM,
a temple.
FAVISSA,
a cellar under a
temple.
LUDUS,
Among
LITUUS, an
POPULUS, TOGA,
a play.
LUDIO, a
Sources.
player.
the
the
VORSUS,
augur's rod.
the poplar-tree.
Koman
dress.
a small piece of
land.
common names which we may
believe to be Etruscan are the following
reasonably
:
AUGUR. AVERRUNCUS.
HARIOLUS.
CLIENS.
HARUSPEX.
CLOACA.
LICTOR.
CURIA. CURULIS. FASCIS.
PORRECTUS.
FETIALES.
SECURIS.
INTEODUCTION.
The Etruscan
II.
But before examining
1
Problem:.
their language, let
us look for a
at the people.
little
The Etruscans
Who
graphy.
From what
are the unsolved problem of ancient ethno-
were
tliey
What
?
language did they speak
How
country did they come?
they enter Italy
Were they
?
emigrant conquerors
Was
?
the
first
inhabitants, 6r only
their civilisation, their art, their
domestic economy, indigenous and self-developed, or was
brought
and established among them by
in
?
and when did
it
foreigners
What share had the Etruscans in the formation of Roman state and why did the Eomans, while growing ;
?
the into
power, treat them so long with pertinacious severity, and
then afterwards show to them such tender care and indulgence as
we expect a son
How
is it
that the
to
pay
an aged and venerable parent
to
Romans
?
delighted to throw around their
early wars with the Etruscan states all the glories of a ballad minstrelsy,
and yet leave their career of conquest over the
other neighbouring nations Etruria,
all
but unsung
How
?
is it
founders of Rome, yet gave to the infant city some of kings,
and impressed on
it
her
own
war and peace
its
early
architecture, her religion,
—
her emblems of power and authority of
that
which apparently had no connection with the Alban
in short, all the arts
?
These and similar questions have added to the Etruscan problem an unusual degree of
The
interest.
great Niebuhr
declared that he would envy the achievement of the
who should
man
discover and demonstrate the secret of Etruscan
nationality.
Nor need we wonder
at this, for with all his
stores of knowledge, with his unrivalled facts of early
Roman
history,
he had
power of
sifting the
failed to clear
Etruscan mystery, and, after examining
all
up the
the inscriptions
12
INTEODUCTION.
then known, he confessed that he had made out only a few things by conjecture
;
on the tombs meant
example, that the words ril avil
as, for
" vixit annos," but which was the verb
and which was the noun he could not
Even ancient
historians,
we
the Etruscans than
who
1800
lived
years nearer to
entertain different opinions on
do,
the origin of this nation.
tell.
Herodotus
(circa B.C.
a tradition that the Etruscans came from Lydia
;
450) gives that,
some-
time before the Trojan war, one Tyrrhenus or Tyrsenus, a Lydian,
King Atys,
son of
countrymen into
Italy,
led
and
band of
a
settled with
of the Tiber, giving to his followers
name
the
following
repeated
Dionysius of Halicamassus (circa Archseology," compiled at will not allow this
and
them on the banks
and their descendants
Most of the ancient authors
of Tyrrhenians.
Herodotus have
his Pelasgian
this
B.C. 50),
But
tradition.
"Roman
in his
Rome, and from Roman
sources
story of a Lydian migration to be true,
asserts that the Etruscans
were the indigenous inhabit-
ants of their country, and that they were unlike any other race in speech
He
and manners.
supposes that they came
from the north.
The is,
origin of the oldest races in
for the
most
part,
by national pride the poets.
of descent, of*
Thus, the
Greek and
Roman
story
founded on -mythical elements furnished
Roman
by the invented
annalists
fancies of
and poets carry back
the ancestry of their race to the heroes of Troy and the fame of the " Pious
of
^neas."
Monmouth and
Even
other
in British history, Geoffrey
chroniclers
thought
advanced the glory of their country by tracing Brutus, the great-grandson of jEneas.
And
that
they
its
name
so
Drayton
sings
" The Britam-founding Brute, when, with his puissant
At Totness
first
he touched."
fleet.
to
INTRODUCTION.
The Lydians themselves
1
are the authors (Athenseus,
lib. xii.)
of the statement that the Etruscans were of Lydian extraction
and
;
this tradition of theirs,
national vanity,
The Lydian Tyrrhenus
copied by subsequent historians.
may be a myth,
probably originating in
taken up by Herodotus, and from him
is
invented to account for the
name
Tyrrhenoi,
by which the Etruscans were known to the Greeks.
Modern tion,
investigation, attaching less importance to tradi-
and following the
interesting people,
examined
safer guide of philology, has
we have
the scanty remains which
of the language of this
and the incidental notices of their customs
which are found here and there in the pages of the Latin
and Greek authors, but the various
and
results obtained
have been so
conflicting as to leave the inquiry almost as far
from an unchallenged settlement as
The Etruscan
ever.
language has in this way been declared by recent writers to
be Sanscrit,^ man,^
Celtic,^
Slavonic,^
Old Ger-
Celto-Irish,^ Scandinavian,^
Rhaeto-Koman,'^
Armenian,^
Ugric
or
with a
dis-
Turanian.^
Of these
authors,
Betham and Taylor both
start
covery which leads the one to assign to the Etruscans an affinity
with the Celtic people and language of Ireland, while the other writer finds a kindred race land,
and wherever
(2 vols.,
1842) had
else a
and tongue
in China, Siberia, Fin-
Turanian dialect
Betham
exists.
his attention first arrested
by a passage
in Suetonius's Life of Augustus, to the following effect
During a storm, a statue,
C
flash of lightning struck the
and dashed out from the
of the
name
2 ^ *
A. Bertani. Sir W. Betham. K. V. Maack. Dr. Donaldson.
^
"
K.
v.
W.
Corssen.
it
the letter
Those who were wise in
omens assured him that he would now 1
on
inscription
Caesar Augustus.
:
Emperor's
Schmitz.
Lord Lindsay. J. KoUar.
live only ^
" a " hundred
Dr. Steub.
«
E.
"
Eev.
Ellis.
L
Taylor.
14
INTRODUCTIOX.
(C=centum)
death he would be
days, but that after his
reckoned cesar, a " god"
—
From
the Etruscan language.
word meant a "god" in
for that
this narrative
Betham was
led to believe that the Etruscans were of the Celtic stock,
he knew that cesar in Irish means a " god
for
" of ages the ruler,"
This
"
—
literally,
spark kindled a flame of
little
investigation,
which bred in him the conviction that the Etrus-
can language
is
his first
and capable of interpreta-
essentially Celtic,
by comparing
tion
volume
is
inscriptions on the
it
Nearly the whole of
with the Erse.
occupied with an attempt to translate the
Eugubian
tablets
;
but the arbitrary and
unphilosophic manner in which the words of the tablets are
taken to
pieces,
and then patched together again, so as to
make them
give
an instance
of labour
some meaning
in
and ingenuity
Irish,
appears to be
fruitlessly
expended,
although in a good cause.
These tables are plates of bronze, seven in number, with inscriptions
on them
Etruscan
dialect
Etruscan
letters,
—
what
in
of
five
is probably an Umbrothem covered with words in
which are read from right to
left
;
and
the other two in the later Latin character, read in the usual
way from
left
the fourth century
They
to right.
B.C.,
are not older than
and were found about four hundred
years ago (a.d. 1444) in the ruins of a temple near Gubbio,
the ancient Iguvium, a city in Umbria.
who attempted
The learned
Lanzi,
to explain the inscriptions, thinks that these
bronzes were used as mural tablets, and contain rules for
the proper forms of worship.
them to
to be sailing directions to mariners, to enable
pass
safely into
the
Atlantic,
Ortegal, to reach the Carne ford
!
Betham's translation makes
i.e.,
It is scarcely necessary to
the inscriptions
is
still
them
and, touching at
Cape
Carnsore Point, in
Wex-
add that the meaning of
enveloped in darkness.
Sir
W.
INTRODUCTION.
15
Betham's second volume endeavours to explain names found in the geography, the religion, the antiquities of Etruria,
by comparing them with words while he has collected
many
in the Irish language
facts
which help us
to
but
;
under-
stand the Etruscans and their manners, yet his method of analysing names
the
principles
is
and often inconsistent with
fantastical,
Thus,
of philology.
traced to the Irish ab, " lord,"
waters
;
"
Tuscania,
to
tus,
ol,
"
the
name Apollo
is
" mighty," lu, " of the
first,"
" head,"
ceaii,
ia,
" country." Taylor's " Etruscan Researches "
owe
their birth to the
He
tomb-building propensities of the Etruscans.
says that
the Aryan and the Semitic races have been great builders of temples, palaces, roads,
while the Turanians,
and the
whom he
like
calls
—but
not of tombs
the ethnological sub-
stratum of the whole world, have everywhere shown themselves a great tomb-building race.
Fortified
by
this analogy,
he proceeds to examine some of the distinguishing features of the Etruscans
—
their priesthood
inheritance, their type of
and
sorcery, their
body and of mind,
law of
their art
and then, in the remainder of his book, he discusses their mythology and their language finds
among
resemblances
;
in all
these
points
the Caucasus, or in Central Asia, or in China, or the Samoiedes, or in Siberia, or Finland, or
roaming at
among
among
the
Now, where an author has the
Magyars and the Turks. privilege of
he
the Turanian tribes, either in
will
among
so
many
nations and
languages as are included in the great Turanian family, it
of
would be strange indeed
them habits and
if
subject of bis inquiries.
Taylor has also overlooked the
fact that all languages, tribes,
one
common
stock,
he does not find in some one
words similar to those which are the
and nations are sprung from
and that consequently there may
exist,
16
INTRODUCTION.
and do
among them
exist,
toms, and names
—
lapse of time these are
them,
may
it
certain features
—
beliefs,
cus-
common to all, although from now much obscured, and many of
that are
be, altogether obliterated.
discovery has also led
him
The tomb-building
to search for analogies
but among the Ugric and other similar
when an Aryan etymology
is
evident,
nowhere
tribes, and,
to
set
it
even
aside in
favour of another drawn from the far east or the icy north. Corssen, on the other hand, does not profess to be allured
by a phantom discovery
He
establish.
first
;
he has no theory, no dogma, to
has a chapter on the Etruscan alphabet
then, from an attentive comparison of the bilingual inscripin which the lines
tions,
of Etruscan
have under them
an equivalent in Latin, probably a translation, and from inscriptions
on statuary and mirrors, he gives his views of
the forms and inflections of Etruscan nouns, pronouns, and verbs
;
deities
further
on,
he examines the names of Etruscan
and mythological persons
names stamped on the Etruscan his first
;
then the devices and
coins; he then concludes
volume with an account of the specimens of Etrus-
can speech which have been found only a few years ago in
Umbria,
volume
Northern
treats
chiefly
and Rhaetia.
Italy,
of
the
grammar
of
His second the language.
Throughout, he seems to connect the Etruscan language with the Gothic and the Sanscrit, certainly with the Aryan family of languages.
Of Lord Lindsay's volume
it
may be enough
he regards the language as Teutonic.
He gives
to say, that
two hundred
pages to the consideration of a few of the inscriptions, which
he finds to be chiefly votive or sepulchral, or relating to land tenure.
In an appendix of about seventy pages, the com-
mon names
of the Etruscan language are also traced, con-
jecturally, to Teutonic sources.
INTRODUCTION.
There
is
17
one noticeable defect in these
last three
works
on Tuscanology.
Lindsay appeals to Old High German
Corssen wanders
from the banks of the
Rhine
to
the
Ganges, and Taylor even to the shores of the Pacific and the Arctic Ocean, in search of analogies
who
ever look at a people
;
known
are
but they scarcely to
have lived in
the earliest times, whose language, probably as
Italy in
old as the Sanscrit and the Zend, contributed a considerable portion
of itself to the
Europe from the Black Sea
Gothic or Latin had any existence has long been the
lot
and was spoken in
Latin, to the
Atlantic long before
—
I mean the member of
of this old
Celtic.
It
the Aryan
family to be neglected, because of her seemingly uncouth habits and dress
Bunsen,
but now her importance
;
is
recognised.
in his " Philosophy of Universal History," regards
the Celtic as representing the most ancient formation of the
whole stock of the Iranian
Aryan family
—and
—
that
is,
the Indo-Germanic or
speaks of the Celtic as once spreading
over Asia Minor, Spain, France, Belgium, Helvetia, a great part of Germany, and through the British
Taylor himself, in his " Celts to be the
first
Words and
of the five great
Isles.
Places,"
Even Mr. reckons the
waves of immigration
that have peopled Europe, and, of the two branches of this
wave, he regards the Gadhelic as earlier than the Kymric.
In the geographical names of most of the countries of Central and Western Europe, this Celtic substratum underlies
the more
Romance
recent
periods,
and
deposits is
of
the Teutonic and
the
specially traceable in river names,
which, like the granite rocks, remain immovable, whatever
may be
the floods of convulsion and change which sweep
nations to and fro on the face of the earth. to their first friends,
who gave them a
the names of mountains and
hills,
Less faithful
local habitation, are
strongholds, hill-forts,
c
18
INTRODUCTION.
and towns.
on examining the topography of any region,
If,
the concurrent testimony of
these aged witnesses can be
all
by any one language, that language
interpreted
declared to be the one spoken by
is
justly
the earliest inhabitants of
the country.
Some
of
my
readers,
whose attention has not hitherto
may wonder
been turned to this subject,
now spoken
that a language
only in two corners of the wide world
—
the
Highlands of Scotland and the west and south of Ireland should aspire to the honour of being the mother-tongue of so ancient
A
and distinguished a nation as the Etruscans.
few simple considerations will dispel this feeling of wonder.
There
is
a manifest brotherhood of languages, a family
likeness; apart altogether from the testimony of Scripture
on
this point, there are observed facts in the
phenomena
of
language, which prove that the Confusion of Tongues did
not destroy the original unity of
human
speech, but caused
only such consonantal and dialect differences as rendered the
speech of one band of
men
The
unintelligible to another.
important structural differences that exist among languages
compel
philologists to arrange
the Japhetic, the Semitic,
them
in three great classes
and the Turanian
although the science of comparative philology infancy, its researches
show that there
them
in languages, for underlying
work of
root- words
common
source.
is
and
yet,
in its
an essential unity
there
is
a ground-
which must have proceeded from one
We may
had not the record
all
;
is still
therefore
we languages now
believe,
in Genesis, that all the
even
if
scattered throughout the world are merely disrupted frag-
ments of one undivided language, spoken by
all
many
thousand years ago, ere yet the human family had that offi^cina gentium, the table-land of
Caucasus.
If,
as
some
critics
left
Armenia and the
suppose, the Japhetians were
INTRODUCTION.
19
not actively engaged in the building of the tower on Shinar's plain, if the sons of off,
most
as seems
this
Gomer, the likely,
Celts,
were the
they must have carried with them
primitive language comparatively unbroken
diluted tribes
;
and
we can
if
that has, from
swarm
first to
find
and un-
anywhere one of these Celtic
favourable
— such with from —kept
as
circumstances
separation in a mountainous country, far foreigners, or undisturbed seclusion in
contact
an island
itself
we should expect their language to exhibit many affinities with the most ancient forms of those languages unadulterated,
which have proceeded from the same fountain-head, but
down the stream
have, in their course
of time, failed to
keep
themselves as pure, in consequence of their want of isolation.
Thus, Icelandic
is
Celtic, the Gaelic
them
the purest form of the Norse;
and the Erse are the purest,
at a very early period
were
sole
for
of the
both of
occupants of the
British Isles, but were ultimately driven into the north
As the
the west by invading and usurping Teutons. then, were
the
first
inhabitants
of
and
Celts,
Middle and Western
Europe (the Finnic hypothesis notwithstanding), and as they did not thus settle down among an aboriginal people of a strange tongue, their
uncorrupted
and when,
;
more and more
own language must have remained they were pressed
after a while,
into the west,
successive hordes of Teutons
and at
last into Britain,
and Slaves,
by
in gradually retir-
ing before the foe they must have carried with them their
language
still
countries, like
unmixed.
Doubtless,
many Jewish
many
Celts in these
families at the
Return from
the Babylonish Captivity, preferred to remain on their lands, either as subjects or as slaves,
and wherever
this residuary
element was considerable, the ordinary speech of the descendants of the
conquerors shows an unmistakable strand of
Celtic in its texture
;
the bolder spirits
who
refused to sub-
20
INTRODUCTION.
mit to the foreigner, and retired before him, escaped this degradation, and fondly styled themselves the " invincibles."
Thus
it is
that Gadhelic
spoken languages, and in
reckoned one of the oldest of
is
its
structure and vocabulary bears
a strong resemblance to Sanscrit, and, in some degree, to the Semitic Hebrew.
The Etruscans
III.
—Their
{From Philip Smith's Ancient History. Albemarle
The very
interesting,
but
London : John Murray,
Street.)
difficult
the primitive inhabitants of Italy, was scientific
spirit
by Niebuhr.
History.
question, concerning
discussed in a
first
The population
of Italy has
always been one of the most mixed in the whole world.
Neither the names of the tribes scattered over the peninsula, nor the ancient traditions respecting them, afford us any certain
Our only trustworthy guide
information.
science of comparative
limited
by our very
ancient Italy.
No
grammar, but the aid
the
is
furnishes
is
knowledge of the languages of
slight
trace
it
is
found in the peninsula of that
primitive population (probably Turanian) which was spread
over the north of Europe at a period
when
civihsation
in such a backward state that iron implements were
and which has therefore been relics
It
Age
unknown,
of Stone.
Such
as remain of the earliest Italian tribes attest their
knowledge of the is
called the
was
arts of agriculture
and metal working.
clearly ascertained that all the populations of
we have any
distinct trace
and they may be divided
which
were of the Indo-European family; into three principal stocks
Iapygian, the Etruscan, and the Italian, the
last
—
the
being
subdivided into the Latin and Umbrian, and the second of these subdivisions including several tribes of Central Italy, as the Umbri, Marsi, Volsci, and Samnites.
INTRODUCTION.
2
Peninsulas, such as Greece, Italy, and Spain, backed
on the one side by mountains, and offering on
sides
all
up an
extensive line of coast, have been, of course, peopled either
from the land or from the
show
in
which direction the stream
most likely
to
have flowed
conditions which help to of immigration is is
also furnished
There are certain natural
sea.
and a guide
;
by the successive waves of population which
have passed over the same land in the period of recorded history.
In the cases of Greece and Spain, the islands of
the Archipelago and the narrow Straits of Gibraltar afford facilities for access
from Asia and Africa respectively, which
do not exist in the case of
mouth
of the Adriatic.
Italy, unless it
But
decisive
be across the
arguments are pre-
sented against the last hypothesis by the width of the strait
between the coasts of Epirus and Apulia, by the dangers of the passage period
—by
—
proverbial
among
the ancients
down
to a late
the absence of any evidence that the earliest
inhabitants of either coast were a seafaring people, and by
the fact that the historical settlements in
Magna
Grsecia
were made in almost every direction rather than in
On
this.
the other hand, the glorious climate of Italy, and the
rich fertility of the great sub-Alpine plain,
have in
all
ages
attracted the tribes of the less favoured north through the
passes of the Alps. If,
tions
then,
we assume
the probability of successive immigTa-
by the same route
in the prehistoric times,
expect to find the earliest inhabitants pressed south of the peninsula. traces
of the
Iapygian
we
down
It is here, in fact, that race,
in
shall
to the
we
find
the peninsula called by
the Greeks Messapia, and in modern times Calabria, the " toe " of Italy, as well as on the " heel," or Apulia.
Their
numerous inscriptions, in a dialect more nearly akin to the Greek than to the other languages of the Italian peninsula,
22
INTRODUCTION.
and often exhibiting the very names
Greek
of the
suggest the probability that they belonged
to
deities,
the great
Pelasgic family which peopled both peninsulas in the earliest ages,
and which,
race,
was very near
if
not the actual parent of the Hellenic to
it
in kindred.
acterised
by an unwarlike
before
own hardier and more warlike
its
simplicity,
This race was char-
which gave ground scions, as, in its
mythology, Saturn was expelled by Jove.
own
In Greece,
it
remained comparatively undisturbed in Epirus, and in other parts
it
on the
was driven back into the mountain fastnesses less intricate surface of Italy it
The
forced back in mass towards the south.
were made in Magna Grcecia. with the Siculi
is
while
close connec-
tion of this lapygian race with the earliest Greeks to account for the ease with
;
seems to have been
may
help
which the Hellenic settlements
The
relations of the lapygians
a question not yet determined.
The two branches
of the great
Italian
race,
which occupied
the central part of the peninsula, have left us
much more
distinct traces, of their nationality in the peculiar forms of
their languages,
which exhibit a clearly-marked difference
from the Greeks and lapygians on the one hand, and from the Etruscans on the other
;
while the points of resemblance
are sufficient to establish an affinity with the Greek nearer
than with any other of the Indo-Germanic languages. fact, so
The
important to be clearly apprehended in the study of
language as well as history, that Greek and Latin are but dialects of
one
common
tongue, was vaguely recognised in
the guessiug attempts to derive certain words in the one
language from the other, before comparative grammar became a science.
The Greeks themselves recognised the unity races,
to the exclusion of the lapygian
applying to them collectively the
name
of the Italian
and Etruscan, by of Opici, which
is
INTRODUCTION,
23
only another form of Osci, just as the Latins included
The
of Grseci.
parallel has
a comparison between the
been carried
all
common name
the branches of the Hellenic race under the
so far as to suggest
division of the Hellenes into the
Ionian and Dorian races with that of the Italians into two great branches, the eastern and the western
the western
nation
;
;
and of these
represented in historic times by the Latin
is
the eastern by the Umbrians, Sabines, Marsi, Volsci
or Ausones,
and other
eastern coast
down
The last-named
tribes,
which extended from the north-
into southern
district
Latium and Campania.
seems to have been of old the chief
seat of the Oscans; and here their language was preserved,
both as a popular dialect and in the farces known at
Rome
These eastern Italians are again
as the Fabulse Atellanae.
subdivided into two chief branches, a northern and a southern, the former embracing the peoples of Umbria, the latter those
included under the after they
name
had ceased
the Samnites.
to
of Oscans in its widest sense, and,
be a people, represented
Hence the two branches
are distinguished by the names of Latin and or Saoellian. State, which
The former branch gave
now becomes the
chiefly
by
of the Italian race
Umbro-Samnite
rise to
the
Eoman
central point of our history;
but, before describing its rise, a few words
must be added
concerning the other chief people of the Italian peninsula.
At
their junction with the
Maritime Alps, the Apennines or coast-terrace, round the
enclose the beautiful Riviera,
head of the Gulf of Genoa, the Liguria of the ancients
;
and
then, from the line of the River Macra, their bold sweep
surrounds the magnificent country which has always borne
one of the names of the race we have now to speak Physically, indeed, the region
is
of.
bounded by that branch of
the chain which runs southward towards Cape Circelli (the
ancient promontoiy of Circe), along the eastern margin of
24
INTRODUCTION.
the valley of the Tiber this river divided
shelter this
;
but, from the foundation of
chains diversify
The Apennines
Etruria from Latium.
country on the north and its
Rome,
east,
and their
lateral
wooded heights and sweep-
surface with
ing valleys, watered by the Arno, the confluents of the Tiber,
and the intervening
rivers.
by the
find types, celebrated
Of such
valleys
we may
Sabine retreat of
poets, in the
Horace, " In Vallombrosa,
High
where the Etrurian shades,
overarch'd, embower."
This fair region was once, in
all
probability, divided
between
the Ligurians and the old Siculian or lapygian inhabitants of Italy
;
but in the historic times,
it
was the home of the
who called themselves Ras, Rasena, or JRasenna, but were named by the Greeks Tyrseni or Tyrrheni, by the people
Latins Tusci or Etrusci, and their land Etruria. origin
and
and early growth forms one
difficult
element,
of
of the
problems of antiquity. which,
however,
even
A
Their
most interesting
supposed Oriental
some ancient writers
denied the existence, in their customs and institutions, gave rise to
the fable that the ancient Lydian king, T3nrsenus, had
led a colony into Etruria
;
and the theory that they came
by sea from the East has found advocates
But
it is far
more probable that
beyond the Alps.
It
in
modern
times.
their origin is to be sought
seems certain that, as early as the
foundation of Rome, the Etruscans were a very powerful people, extending from the Alps over the plain of
and the western part of Italy as Vesuvius.
At the northern
central chain of the Alps
to
the south as
limit of this wide region, the
(in
occupied by the Rhsetians, a
far
Lombardy
the Orisons and Tyrol) was
name very
similar to Rasenna;
and ancient traditions represent the Rhsetians as a branch
25
INTRODUCTION. of the Etruscans, driven back into the Alps
were expelled from the
of the nation
Italy
by the Gauls.
when
the mass
plain of Northern
seems very probable that the
It
tradi-
tion, as often happens, has only inverted the true order of
the movement, and that the Ehsetians were (and, to some extent,
or near
still
are) the representatives of the old
We
their ancient seats.
Hasenna in
have the testimony of
native city, Patavium {Padua), was not far
Livy, whose
from the Hhsetic Alps, that the Rhjetian language closely resembled the Etruscan
names
traced between local Etruria. nation.
and singular likenesses have been
;
in Ilha?tia
and those of ancient
But the Rasenna alone did not form the Etruscan It appears that a
who were the
earliest
branch of the great Pelasgic
known
inhabitants
region to the south of the Alps and the Balkan
which had made greater progress than the
and power
—
crossed the Alps
race,
the whole
of
—
a branch
rest in civilisation
and Apennines, and drove out
the Umbrians from the reo-ion along the western coast, as the latter
had previously driven out the lapygians; and that these
Tyrrhenian Pelasgians were in turn subdued by the powerful
Rasenna, who descended from the Alps.
did not expel the aristocracy, like the
Tyrrhenians, but
Normans
The Rasenna
formed a dominant
in England.
From
the amal-
gamation of the conquerors with the conquered seems to have sprung the civilisation
facts of
gi-eat
nation of the Etruscans, whose high
and maritime power
European
is
one of the earliest
known
history.
Unfortunately, the problem of their origin derives
little
aid from the powerful instrument of comparative philology,
not for want of considerable remains of their language, but
because the
efforts to
decipher their sepulchral inscriptions
have been attended with scarcely any obstacle seems to be the
want
success.
of close affinity to
The
great
any known
26
INTRODUCTION.
•
"
language.
Etruscans," says Dionysius, " are like no
The
There seem, how-
other nation in language and manners." ever,
to
be isolated elements in the Etruscan language
closely akin to the Greek,
thus
representing
whom
Umbrians,
the
and others
Umbrian,
like the
and
Tyrrhenians
Pelasgian
they are said to have displaced
;
the
while the
bulk of the language, quite distinct from both these and from the whole Greeco-Latin family,
supposed to represent
is
the dialect of the conquering Rasenna. recently advanced should be confirmed
—
that this Rasennic element
dialects result
—we
If the
opinion
by further researches
akin to the Scandinavian
is
should be brought to the deeply-interesting
that an infusion of Gothic blood gave
its
wonted
stimulus to the greatness of the Etruscans, and that the
Lombard
plain was peopled to a great extent, in the most
ancient as in
For
modern
times,
let their origin
power and
have been what
civilisation
earliest ages of
by the fair-haired Teutons.
are
it
may, their ancient
unquestionable
facts.
In the
European history they overspread the whole
plain of Northern Italy, where remnants of the Etruscan
population were the Gauls, cities
as, for
left,
had been expelled by
after the nation
example, at Mantua
were of Etruscan
of Adria, which, by giving
its
and other important
;
Among
origin.
name
these was the port
to the Adriatic, has
borne witness down to the present day of the maritime
power of the Etruscans in the eastern sea
;
opposite side of the peninsula, they gave their
the Tyrrhenian or Tuscan sea.
while, on the
own name
Their naval enterprise
constantly referred to in Greek poetry and history. colonies
in
Magna
Graecia
Tyrrhenian pirates; and, in
and B.C.
Sicily
were
to is
The
harassed by
538, they joined the Car-
thaginians, with sixty ships, in the great sea fight with the
Phocaeans off Alalia in Corsica,
They were leagued with the
INTRODUCTION.
27
Carthaginians by treaties of commerce and navigation, with the view of preserving their empire in the western Mediter-
ranean
against
the maritime enterprises
Meanwhile they had extended wards as
as
far
of the
Greeks.
power by land south-
their
Campania, where, as well as in Central
Etruria, they founded a confederacy of twelve cities,
among
which were Capua (which they called Vulturnum), and bably Pompeii, Herculaneum, and other
Here they came B.C.
cities
Greek
into conflict with the
coast.
cities,
about
500, the epoch of their greatest ascendancy
Cumoe
and again in
in B.C. 525,
;
but they
They made a great
did not succeed in reducing them. attack on
jjro-
on the
474, when
B.C.
Hiero of Syracuse, called in to the aid of the Cumaeans,
combined
totally defeated the
and Etruscans. power of the
fleets
of the Carthaginians
This was a great blow to the maritime latter people,
Syracusan navy ravaging the
and before long we find the coasts of Etruria,
the island of -lEthalia {Elba) in
458.
B.C.
and seizing
The Tyrrhenians
sent a force to the aid of the Athenians in Sicily in and,
on the other hand, Dionysius
I.
Some time
against Caere in Etruria (B.C. 387).
B.C.
414
;
led an expedition
before this,
the Samnites had conquered the Etruscan settlements in
Campania, Northern to the
and
the
Gauls
Italy, so that the
of Etruria
limits
Melpum, the
had
overrun
the
plain
of
Etruscans were almost confined
Their expulsion from
Proi^er.
last of their possessions
beyond the Apennines,
coinciding exactly with the taking of Veil by the Komans,
marks the epoch of the decline of the Etruscan (B.C.
396).
But
it
plete their conquest
we
find their
state
took more than another century to com-
by the Eomans
;
and as
late as B.C.
307
navy taking part in the war of Agathocles
with Carthage.
A
fatal
blow was given
Etruria itself by the victory of Q. Fabius
to their
power
in
Maximus over the
28
INTRODUCTION.
united confederacy, at the Vadimonian lake
few years afterwards, their
last great
(B.C.
310).
A
stand against Rome, in
league with the Umbrians, Samnites, and the Gallic Senones, failed in the
two great battles of Sentinum,
295) and the Vadimonian lake
(B.C.
in
Umbria
(B.C.
283), and the final
triumph over the Etruscans as a nation was celebrated by Q. Marcius Philippus in the same year in which Pyrrhus
The few
arrived in Italy (b.c. 281). efforts of single cities,
cans in
B.C.
were the
241.
last
later wars
were isolated
the last being the revolt of the Falis-
But
it
seems clear that the Etruscans
people of Italy
who submitted
to the
Romans.
THE MONKEYS.
CHAPTER
29
I.
THE MONKEYS. Arimi, Apes.
Of
our forty Etruscan
which means this
word
" apes,"
fossils,
up the word arhni,
I pick
and I take
it first,
for the analysis of
and methods which
will illustrate the principles
I
wish to follow in the whole of these investigations.
Hesychius translates arimos by the Gr. jDithekos, which commonly means " an ape," but may also mean " a
monkey."
is
the same in
apag,
I.
arimi to mean The common name "ape"
I shall therefore take the Etr.
either " apes" or all
"monkeys."
the Celtic and Teutonic tongues, G. a pa,
apa, K. ab, eppa,
E. ape,
Ger. affe,
o. h.
D. aap. Da. abe,
Ger. affin,
SI.
ape,
Ic.
These
opica.
are all abraded forms of the native Indian word kapi, which
means "
in Sanscrit
thing which
it
active,
signifies
nimble "
;
the
King Solomon brought apes from H. word koph is only an adaptation of the ships of
Greeks also have preserved the applies the tailed
On
an
and the
S. kapi.
The
species of long-
a mosaic pavement at Prseneste, a town
in the Latin territory of ancient Italy, there
ape or monkey
restricted use
India,
the
The
initial guttural, for Aristotle
name kebos, kepos, keibosto a
monkeys.
name and
both come from Hindostan.
of the
with the inscription
word kebos by
is
the figure of
keipen.
Aristotle,
The
and the
30
THE ETRUSCANS.
disuse of
seem
in classic Greek,
it
to indicate that
it is
an
old Pelasgic word. It is strange that while other
name
retained the Sanscrit
pithekos.
substituted
European languages have
" ape," the Greeks have for it
Does
imply that the Celts
this
and Teutons have a more intimate connection with, or an earlier separation from, the primitive families of mankind, and
that the Hellenic immigration introduced the
word pithekos and displaced keibos
simius
to
mean "an ape";
become simius, but give the Gr.
I believe that
pithek
:
is
The Latins have how keibos may
how
the root kapi can
this must, then,
be a different word.
I cannot see
pithekos
?
I can see
the G. adj. beathach, beothach,
the same as beosach, "brisk, lively," equivalent to the
F. spirituel, which
is also
an epithet applied to a monkey.
The G. root is beo, "alive, sprightly, lively," from which come G. beath, I. beatha, "life, food," L. vita, Gr. biote, with which compare the E. verb be, and the S. asu, "life," with L. esse.
noun, and means
In modern G. beothach
"a beast, an
is
a
animal," but an adj. form,
beothail, means "lively, brisk," and the verb beothaich, " to
animate,
to
Pithekos,
enliven."
then,
is
the
"lively" animal, "I'animal tres spirituel, des animaux
le
plus spirituel."
The L. simius, "an ape," is adj. simus "flat-nosed," but fanciful
than
true,
and
not,
said to this
come from the L.
derivation
is
more
moreover,
supported by any other evidence than the similarity of the two words. I derive L. sim-ius from the Gr. keib-os, for h and being by Eastern tongues pronounced very much alike, is
m
keib as
in
gives
keim, then heim, and by changing h
Gr. hex,
sim-ius
;
into s
L. sex, the form seim would give L. the diphthong in seim also accounts for the
THE MONKEYS.
The
long i in simius.
the
tub-er
L.
sbown by
is
tum-eo,
and
may come from
the
kapi through the Gr. keibos, but by a longer and
less
hiems and hibernus. S.
the
m
of h to
affinity
between
connection
31
Simius,
thus,
direct route than the Celto-Teutonic a pa.
Kapi, then,
a descriptive
is
In passing into G., the k becomes
tap-aidh,
" clever,
and
agility,"
also the 1.
t
hence the G.-I.
;
" cleverness,
tap-adh,
and
active,"
" nimble."
name meaning
tap-amh-uil, a double
equivalent to such a word as "act-ive-like."
no trace of tap-aidh, but
adj.
The K. shows
has the non-Gadhelic
it
form
adj.
siongc, " active," from which I take the F. singe, " an while
ape,"
" monkey,"
the
a Celtic word, being the
guanach, "light" an
adj.
guenon, guenuche, "an ape"
F.
also
is
movements, "active."
in
gwneuth-urol, but the lineaments
of
G.-I.
or
adj.
The K. has this Kymric
gentleman's face show him at once to be a very distant and late descendant of the
G. guanach.
there are two different words which
In Celto-French, then,
mean
" an ape," the one
guenon, guenuche, being taken from a Gadhelic word which
is
found only in a very diluted form in Kymric, while
the other French
name
is
purely Kymric.
Does
this indicate
that France was once occupied by two great branches of the Celtic family, the Gadhelic first
both of them simultaneously later
and then the Kymric, or by I take the
?
and intrusive element, and,
Kymric
to be the
like the Belgae, to be a
Teutonised Celtic race and languaj^e.
In
fine, since
means the " Etr.
arimi
has,
for
to
in
nimble," and
the
active,
name
for "
nimble
"
ape
"
animal,
have a corresponding
G. the this,
adj.
many languages we may expect the meaning. And so it
in so
ealamh means "quick,
by the simple change of one
another, gives the Etr. ar-im-i.
The -amh
active,
liquid for
in the
word
THE ETRUSCANS.
82 ealamli
The
a very
is
root eal
is
common
adj.
termination in Gadhelic.
human
one of the early root-forms of
speech,
for the H. has kal-al, "to be light" (of which the primary signification is "to be swift, fleet") and chal-az, " to be
H. chSl-az-ayim, was bound when a man was
active"; the Ch. has chSr-az, and the " the loin," to
which the girdle
about to engage in " active " exertion. the Ch. puts r for
I,
arhni from
the same change as in
As the H. chal
ealamh.
Observe that here
readily softens into yal,
G.
eal,
the antiquity of the G. word ealamh and the Etr. arimi The form of the G. word being that of is unquestionable.
an
adjective,
and the identity of
justify the belief that
therefore
than arim-, and
parent.
its
leap," for cognate with the root
"to is
is earlier
chal,
the G. eal-, " active," I take the L. verb, sal-io,
From "I
ealam-
H.
root with the
its
as a horse;
leap,"
chal the H. has sal-ad,
and the H. word amoz, "active,"
used by the Arabs as a descriptive
" nimble
name
for
a frisky,
" horse.
At one period of my investigations I was disposed to that is, " the regard arwti as an archaic form for a-simi and to refer both words to the G. afheam, "the sim-ii"
—
—
rump," which might become aseam, asim, that
is,
/
aspirated
—
is
pronounced
clamation " haith " for " faith li
and
s is
common
salann, L. " old "
but
it
—
the Scotch ex-
and the interchange of
in the Celtic dialects
E. salt; is
(as in
G. fh
—
as
K. halen, G.
K. hen, G. sean, L. senex,
not likely that the Etruscans changed
arimi; and the meaning " tail-less " does not "the monkeys." At another time I thought I had
asimi suit
;
sal,
"),
7i
for in
into
found the root of arimi in G. earr, " a
orros; from earr I formed the
whence arimi ;
adj.
tail,"
Gr. oura,
earr-amh, "tailed,"
but earramh, although a legitimate forma-
THE MONKEYS. tion,
33
does not exist in Gadhelic, nor does this derivation
suit " the apes."
In Enghsh we transfer the name of the animal to a man,
when he
indulges
imitation like the
in silly
the Italians, whose language
ape
furnishes us with the
;
but
word
"monkey" (monicchio), take the monkey from the man, for from madonna, "mistress," they take monna, "an old woman," and then monnino, monicchio, "an ape, a monkey." Opinions of Others.
Donaldson says " There is no certainty about this word. The commentators would connect it with the Hebrew chdrdm, :
which
'snub-nosed'
signifies
fanciful."
Lindsay.
—
'
siTnus'
;
but this
is
merely
" Probably a Phoenician word, and derivable
from the Hebrew chdrilon,
'
simiis,'
'
snub-nosed,' as
shown
by Donaldson." Taylor.
—
" Possibly
arimi meant
'
little
Turkic and Mongolic languages, ar or er '
little
'
is
hene in Yenissei."
CORSSEN.
—
Nil.
is
men.' '
In the
a man,' and
THE ETRUSCANS.
34
CHAPTER
II.
TREES AND PLANTS.
Ataison, a Climbing Vine.
1.
Populus,
2.
Ataison, a Climbing Vine.
1.
As
this
word further
I analyse
"the
its
my
method, I take
Either meaning suits the nature of the
When
grown
it is
as a standard,
so
weak that
up
to a stake,
is
it
young branches must every year be
tied
and thus secured from the ravages of high winds the remarkable flow of sap which
with which justify the
next.
it
moist plant," or an-cais-fhion, "the twisting,
climbing plant." vine.
illustrates
into three component words, an-tais-fhion,
it
soft,
the Poplar-Tree.
its
tender shoots
name
trained on a
may
it
as in
in spring,
then be broken
of " the soft, moist plant "
trellis, or,
;
shows, and the ease
;
off,
but
Northern Italy in the
period, and, doubtless, in ancient Etruria also, if it is to the lofty elms
and
poplars, the
fully
if it
is
classic
wedded
" climbing plant " is
name
equally appropriate.
But what it
is
is
a vine
?
not a flower, for
scarcely noticeable.
in such rich clusters
It
It is not a tree its is
blossom
is
;
so
it is
not a shrub
;
minute as to be
a slender twig, producing fruit
and with such
prolific
abundance, that
Mother Earth seems to have reserved her nectar and ambrosia for this the choicest favourite of her bosom.
Wherever
TEEES AND PLANTS.
35
a life-giving, fertilising sun smiles warmly and benignly on the face and lap of our all-bearing mother, a brittle vine-
even rudely into her bosom, receives at once
stick, thrust
her fostering care, and, ere long, saturated with fatness, bursts forth into bud, twig,
were, an infant in years,
it
and branch, and while it
it
continues to bear
Well did the ancients make
fruit after its kind.
the symbol of Dionysus, Bacchus, the Etruscan
it
pJilun-th, the youthful god
it
as
covered with bunches of
is
juicy berries, and to an extreme old age
abundantly
still,
who
Phu-
presides over the " fulness
of Nature's growth."
Let us now look at the etymology of the G. words an-cais-fhion, an-tais-fhion.
The Gr. oinos and the L. vinum and are of common origin; Greek was
old
for,
vine," as
fion-lios,
"a
where G. duille
"a
Fion
leaf."
In Greek, oinos also meant
vineyard,"
same word as
are the
"a
is
"a
fion-duille,
vine," as vine-leaf,"
the Gr. phullon, and the L, folium,
in the construct state
hion), and hion, as usual, changes (see
same word,
known, oinos in
"wine," which also means
fion,
the G,-I.
are the
well
proved by the noun oinanthe, "vine-
is
Now, oinos and vinum
blossom."
in
is
with the digamma prefixed, and
Avritten
therefore pronounced voinos.
"the
as
feam and halem)
;
is
its
fhion (pronounced initial
letter into s
from sion comes the Etr. son in
ataison.
Instead of the double application of G. fion, the Kymrie dialect iises
vine"
is
two words;
gwinwydden
yayin, "wine,"
vinum '^
;
Lang.
in
G.
is
for
it
S^nii."),
is is
for in
—
that
K., "wine" is,
also cognate to
is
gwin, but "a
" a vine-tree."
The H.
G. fion, Gr. oinos, L.
probably an Aryan word (see E^nan,
and formed from a root gin or gion, which
written fion.
In Armenia, Noah's country, the
THE ETRUSCANS.
36 gini
root-form " wine."
at
is
Yayin,
then,
may be
nunciation,
at
sounded yin, and the H.
dropped
G.
ya
syllable
softened into
H. yayin
of the
Aryan languages,
in passing into the
as also in
vinum
Pott refers oinos and
yakar, L. carus.
" the
ghin would be
ha may be
article
The
ha ghin.
for
principles of pro-
the construct form
least,
ya, hence ya-yin.
equivalent to
According to
wine, the vine-juice."
common name
the
liour
this
to
is
H. an
Aryan root we, " to weave," from which he takes also L.
Kuhn
Yiere, vimen, vitis, vitta; while
vinum
refers
to
a root wan, "to love."
For evidence as I prefer to
to the
summon one
etymology of L. vinum, G. fion,
Let us hear what he
" a vine."
says.
The word gephen means merely "a like
any gourd-
twig," or
plant which trails or climbs, and sends out shoots
producing ing,
H. gephen,
of their kindred, the
fruit.
The primary and
bowing, weakness,
derives
it
from an unused
lashes,"
also
a
softness "
that of " bend-
and
;
so
Gesenius
gaphan, "to be
root,
" twig."
short
it is
bent,
the Ar. djaphen, "the eye-
appears in
iDOwed," which
idea in
This
idea
of
" bowing,
tenderness" appears also in other words of similar meaning, as in
" a *'
twig,
G. gallan, "a branch, a stripling"; G. fiuran, a
sprout,
a
stripling,"
"a
a twig," whence faillinn,
strength," faillinneach,
G. maoth, "
soft,
is
vitis,
talal,
the
"to
moisten
vitis,
"a
as
G.
faill,
health and
Similarly from
maothan,
" a
H. taleh, "a
(talitha in the
girl "
H. From G. maoth I form L. struct form mhaoth would ment), from
like
;
off in
faint."
formed G.
twig, a tender young person,"
young animal, a boy, a
falling
"weak,
tender,"
puer
L.
New
Testa-
with showers."
vine," for the con-
be pronounced vuit, whence
"the moist, tender" plant; the L. mitis, "mild.
TREES AND PLANTS. gentle," is also the
G. maoth, but with the
maoth, there
Besides
in
is
it is
tais
for
adjective if
we take an
pre-
would become an-tais-sion, Etr. ataison^ "the
soft,
moist twig." li,
and
the G. article
is,
fixed,
;
twig," tais-fhion
in the primitive sense of
that
m unaspirated.
another
Gadhelic
— G. fion "a tais-hion, tais-sion— with " soft, moist, tender "
meaning
37
t,
and
Again,
the h be changed into
if
"a
(h)ikkos,
G. tais, "tender," be written cais,
if
(as in
'p
and L. pinna, "a
horse,"
feather, a wing,"
"a
G. cinn), the G. gives the Gr. pais,
Gr. hippos,
boy," so
named
"a
from his "tenderness"; the primitive word, H. naar, boy," has the same idea in
newly born, and
it,
to a child just
The etymology
weaned.
tender," appears to be correct, and,
lead
me
to believe that Etr.
tender plant
"
;
Cas
ing.
is
but as Hesychius
adj.
calls
comes the G. noun cais, caise.
(c
hard),
soft,
suits that
mean-
" to twist, bend, curl,
Now, putting
I think that L.
" the climbing tendril of a vine," has the
G.
it
" the
" the climbing
for
t
h
have, as before, an-tais-sion, Etr. ataison,
"the twisted, climbing vine."
to
analogy would
cas means "twisted, curled," and from
it
we
so,
which
a G. verb which means
climb"; as an
if
ataison means
vine," I have another derivation
" soft,
G. maoth,
from
vitis
L.
of
for it
applied to a child
is
cam means
"to
twist, to curl,"
pam-pinus,
same meaning,
for
and the pin-us seems
be G. fion, as above; thus cam-fion may give
pam-
phin. Is the
L.
vinum
etymologists say. Yes.
Because
I say. No.
from the Greek, then vitis must be Greek absurd to suppose that the
Romans
vinum f=5
if
vinum
too, for it
took their " wine
Greece, and their " vine " from Celt-land.
that both oinos and
Most
formed from the G. oinos?
be
seems "
from
Therefore I say
are from the Celtic fion, from
^
-s;
7
'->
THE ETRUSCANS.
38
The name
which language also comes the L. vitis. familiar an article as wine
for so
to the very earliest
must belong
stage of the Greek language, the Pelasgic
;
and
if
the Pel-
asgi were Celtic, as will appear probable from other evidence
which I
shall presently produce, it is not too
vinum
that both oinos and
much
to say
are only forms of the G. fion.
Connected with the G. words faill and faillinn which I have quoted, and probably cognate with H. verb (see next page), the
G. has the
adj.
gaphan
fann, "weak,
faint,
languid, infirm in health," from which I take the Etruscan
Vanth {Fann-tk),
the guardian angel of the " weak, faint,
must go with him
languid, departing " spirit, which
" locked up " in
kulnm
prison-abode of Hades
;
he
is
phagus of the Aphuna tomb of
Hades {kulmtC), key
lady
who
celo is
;
pictured on the marble sarco-
at Clusium, waiting at the gate
in hand, ready to receive the noble
in the
G. cuilidh is the same as the L. same sense the H. chashek, " darkness,"
"
Hades," or an underground prison, or even
The
and
used to
be
in the act of bidding the last farewell to her
is
friends.
to
(G. cuil-idh, "a lockfast place"), the
root of
mean
Another Etruscan mythological name, hinthial, is death. This word found along with Va7ith on a tomb at Vulci. hinthial has occasioned much agreed that the meaning of
it
is
mirror discovered at Vulci, there of the
although
discussion,
is
" ghost."
On
it
is
a bronze
carved a representation
necromancy of Odysseus, as related in the eleventh
Odyssey, line 50.
Under the guidance
of Hermes, the
prophet Tiresias has risen from the shades in bodily form
but that form
is lifeless, for
shoulder of the god
the face helplessly
is
who
is
the head droops low upon the
supporting
wan, the eyes are
on a long
staff,
closed,
him with
his arm,
and the body leans
the broad upper end of which
placed under the arm-pit.
Over
is
this drooping figure are
TREES AND PLANTS.
39
hinthial Tiresias, which must mean
inscribed the words
" the shade or spirit of Tiresias."
That the
spirit
was
re-
garded by the Greeks as an existence, separate and distinct
from the body,
the same book
evident from
is
of the
Odyssey, line 601, where the spectre of Heracles speaks and
moves about "
but
;
it is
A shadowy form,
high in heaven's abodes,
for,
Himself resides, a god among the gods."
And
(Iliad,
23
"'Tis true,
'tis
again
103)
:
The form
man, though dead, retains
certain;
Part of himself j
th'
immortal mind remains
:
subsists without the body's aid,
Aerial semblance and an empty shade.
*
*
Alas
In the
!
first
how
*
*
different
of these lines
yet
!
how
same
from the
like the
!
Iliad, Achilles expresses
Hades both
his surprise to find in the abodes of
spirit
and
bodily form, for he says
"Q
TToVoi,
pa
rj
Ti? ecTTL
K(xi eiv
^
A.tSao
S6fJ.oi(7iv
"^v^rj Kal e'locoXovJ"
Thus the scene on the Etruscan mirror
is
quite in keeping
with the notions that prevailed in the Homeric age as to the dead
;
for
although Tiresias has a corporeal presence,
yet he appears as a wan, bloodless soul, from the " exilis Plutonia."
Hence the meaning
of the
in the inscription is clear, but the derivation of
undetermined.
I offer this
a modified form of
it
(as
:
—Cognate
Gr. i3hullon
domus
word hhithial it is still
with fann, perhaps
= G.
d(h)uille),
is
the G.-I. tinn, "sick, faint with disease" (cf E. thin, Gr. teino, H. katan), having the further meaning of " weary,
exhausted " with the
ills
of life
tann, I form Gr. than-atos,
;
from
"a
this word, if written
wasting, fatal disease,
40
THE ETEUSCANS.
death"
Gr. tlielo, "I wish"; G. toile). In G. there tana, " thin, emaciated," which, used in the same
(cf.
an
adj.
sense
as
is
H. ballahoth
{ut
infra),
would
give
Gr.
thanatos, "death," and thnesko, "I die"; thnesko that
is,
than-esko
—would
mean "I begin
thus
to waste
Now, the G. tinn, in its construct state, is thinn, pronounced hin and if to this we add the Etruscan personal away."
;
formative
th,
as
Vantk, Lartk, and
in
English as wrigh-t, from work,
who
in such words in
we have hin-th, "the
per-
weary, weighed do"WTi to the grave " ; then the adj. termination -ial, " belonging to, like to," which exists
son
L.
in
is
also,
as
mart-ial-is, di-al-is, &c., added to
in
hinth, gives hmtkial, the to the grave " weary,"
down That
spirit of
this
was the
in the
worn out with years "
which
light in
in the early Etruscan age
is
him who has gone or pain.
shades " were regarded
manifest from the terms used
Homeric poems, where constantly the "dii manes,"
the shades of the dead, are called " hoi kamontes," " hoi
kekmekotes"
(participles of the
who have been
sick,
ill,
and
Gr. verb kamno), "those
now
are
(defuncti) done with the
affairs of life."
The Gr. verb kamno
may be
itself
worn out and
traced to a connection
with the G. fann, which I have supposed to be the same as
H. gaphan, " to be bent, bowed," from which H. gephen, "a vine," comes. For if gaphan be written gabhan, gaban, gaman (m for 6, see tuber), the next step the
is
kam-n-, the Gr. verb kamno;
be dropped, the H.
again, if the syllable
gaphan becomes phan,
ga
the G. fann,
as above.
The same
idea of " weakness, weariness "
is
associated
with the shades of the dead in the Old Testament Scriptures, as in Isa. ch. xxvi.
ch.
xiv.;
Ps. Ixxxviii.;
Pro v.
ch,
ii.;
Isa.
In these passages the dead are called rephaim.
TREES AND PLANTS. a
name
flaccid "
wliich Gesenius takes from rapha " feeble, weak,
they are bloodless, weak, and languid, like a sick
;
memory.
person, but retain their powers of
passage (Job ch.
xviii., v.
—
—which name
H. ballahoth
14) death
waste away" through sickness,
Homer,
is
is
let
In another
the "king of terrors"
formed from ballah, "to or other causes.
affliction,
speaks of this ''king of wastings" as basileus
also,
nekuessi kataphthimenoisin, "king and
41
of the wasted dead";
us observe that this verb phthino, " I decay, I
waste away," preserves both the/ of fann and the All this
Etr. hinthial witli
if it
is
be derived from G. tinn, "
Further,
disease."
tzalmaveth
in
the
of tinn. I find in faint
sick,
twenty-third
Psalm,
" the shadow of death," a state of sickness
and declining strength
tzalmaveth has
;
and frequently in the book
"gates" (Homer's
This supports
return.
t
harmony with the meaning which
in
is
my
Aid a o
of
Job
pulai), forbidding
view of the derivation of Etr.
Vanth and kuhniL. Elsewhere in the Old Testament, the
rephaim
are a
race of giants dwelling in Canaan, and probably descended
from the aboriginal inhabitants. to
Gesenius makes
rephaim
be a Gentile name formed from Kapha, the ancestor of
the race.
Considerable difference of opinion, however, exists
among the
learned whether
rephaim,
the shades of the dead," are the same word.
"
rephaim, "the
say that " the dead " are called that Sheol or
rephaim from an
Hades was the cave-dwellings
of the spirits of rebellious "giants." of L.
manes, "the shades
"huge," and the
fact that the
in
impossible;
both for,
as
senses.
the
old notion
But the connection
word rapha
And
and
Some
or prison-house
of the dead," with
in the sense of " tall," point to a
rephaim
giants,"
exists in Arabic,
common this,
immanis,
I
derivation of think,
is
not
H. verb raphah, which means
42
THE ETRUSCANS.
originally " to throw,
may be
to cast,"
who
action of a person
used to describe the
" throws " himself
meaning of "the exhausted it
may mean "to
acquire
the
meaning
rephaim, "the
raphah
stretch
is
rephaim
of the
spread out," and thus
to
out,
the
H. raphad,
ones," so, like the
Ar. rapha, "tall," whence
Another form of the H. verb
giants."
ramah, "to throw,
is
bow," which
" supine " on
down
the ground through exhaustion, thus giving to
to
to
cast,
probably cognate with H.
shoot with a
ramam, rum,
" to
be high,
lofty," whence H. ram, "high." Synonymous with the H. verb raphah
sinn, to
"to stretch
grow
grown
in
out,
stature,"
in stature,
rephaim
in
tall,"
And
appears.
becomes the Doric
extend, to
to
participle
t (cf.
lie
sinnte,
is
the G. verb
at
full
length,
" stretched out,
which the double meaning of
just
as
Greek the Ionian
in
s
semeron, Attic temeron), so the to grow tall, slender, attenuated,"
G. sinn, "to stretch, and consequently " weak,"
is
the same word as the G. tinn,
"sick, faint, weak," from which, as
before,
I form Etr.
The G. sinn, tinn, gives L. tend-o Gr. tein-o, "I stretch," and L. tener, "tender,"
{Jiinth) hinthial.
[d for n),
in a delicate, " growing, stretching " condition.
the Kymric, as
is
To G. tinn,
frequently the case, prefixes ys, that
is s,
making ystyn, estyn, "to stretch out, to extend." The same idea of " weakness, prostration," as applied the dying or the dead, exists in the prostrate,"
wasteth
am
which
away" (Job
strong" (Joel
sleep;
the word
is
xiv.
iii.
and when Job
H.
used in
"Man
The
dieth and
10); and in "Let the weak say I
10).
Death
(xiv.
12) says,
is
the twin-brother of
"So man
(H. shacab) and riseth not," he expresses a experience.
to
verb chalash, " to
lieth
down
fact of universal
" lying down," the prostrate condition of
the dead, was in Etruscan indicated by the word
lupu (he
TREES AND PLANTS. died
so
?),
common
in Etruscan
43
mortuary
inscriptions.
This
word I take from the G.-I. leaba, "a couch," lub, "to down,"
which
with
sacrifice,"
and
S.
compare
" a
sastara,
S.
sas9yita, " dead."
couch,
H. verb shacab, "to lie down" (as those who are dying, or of the dead.
above),
Con-
of
an ancient Italian
Libitina, the goddess of funerals.
If further evidence
nected with Etr. lupu deity,
name
a
With the G. lub
corresponds the often used of
lie
in support of the
is
the
meaning I assign
be required, I
to lupiL
"a bed, a tomb." The much resembled those of the
quote the Ar.-Pers. word muzja',
Etruscan modes of burial ancient Persians. I
think,
therefore,
that
on
Etruscan
tombs hipu
is
equivalent to " laid to rest," and this aptly describes the in which
the Etruscan noble dead were laid
regal
state
down
in their chamber-tombs.
The
S. sastara, " a sacrifice " for the dead, brings
up the
Etr. zilack, zilachnu, which some Tuscan ologists suppose to
" a sarcophagus." I take it to be of the same origin silicernium, " a funeral entertainment," and both to
mean
as L.
"a
be derived from G. feille,
The word
feast,
a holiday, a festival."
feillach, feillachan, a diminutive from feille,
would, by placing
s for
/ aspirated
give Etr. zilack and zilachnu
;
—
that
is, }i
halen)
(see
while feillach, with the
G. formative -earna added, would give L. silicernium. It is rather
remarkable that the G. cuilm, which seems to
be the same word as Etr. ktdijm,
But
entertainment." discuss
which
it
is
not
my
also
means
" a feast, an
purpose at present to
such words as lupu and zilach, the meaning of is
conjectural,
further proof to Celtic can, with
I
offer
these
suggestions without
support them, merely to sliow that the
some degree of probability, be used
other Etruscan words than the forty which arc
to explain
my
theme.
44
THE ETRUSCANS,
Opinions of Others.
A TAISON.
—
Donaldson. Lindsay. vine,'
and
—
Nil.
From
"
as, as-on,
at,
equivalent, I conceive, to vitis,
'
the
to creep.'
'
—The two Turkish CORSSEN. —
Taylor.
words,
at,
"grape," sufficiently explain this word
" plant," and
uzum,
as " the grape-plant."
Nil.
VANTH.
— — Probably and Taylor. — The Angel
Donaldson. Lindsay.
Nil.
identical with lueinot,
"
fletus, planctus,'
"
" ready to perish "
means means "
;
is
"
The goddess
of Fate
connected with S. van-ajd-mi,
slay.'
The Finnish
death." old,
a sense closely
Turkish vani, "ready to perish."
—
Goth, vinn-an, suffering,'
In Turkish, vani
of Death."
ivana, and the Hungarian ven, mean
CoRSSEN.
ululatus,
and the substantive fena (vana)
annihilation,
destruction,
allied to the
'
a personification of grief or tears."
'
'
The name
and Death.
I slay,'
vanus, a warrior'; '
to suffer, to take pains,' vunn-i-s,
vun-da-s,
'
wounded,'
all
'
pain,
from the root van,
'
to
"
HINTHIAL.
— — Taylor. — The same
Donaldson. Lindsay.
Nil.
Nil.
"
spirit'
of the object.
han, and the Mongolic
as Finnish Tialdia,
The
first
t'tsen,
syllable
is
'
the guardian the Tungusic
words which denote the
little
images of wood or metal which are fabricated to represent the spirits of
men and
animals.
The
syllable thi
is
a root
TREES AND PLANTS.
The Etruscan
denoting either death or the grave. is
45
equivalent to the Latin word natus.
affix -al
Therefore hinthi-al,
'
a ghost/ would be an agglutinated word, meaning literally
'
the image of the child of the grave.'
CoRSSEN.
—
The
of death."
root-form,
departing soul, the
Tiintli-,
must mean
shadow
" slayer," or
Connected with the Umbric Jion-du, "
" death." S.
" the
Signifies
"
killing,"
han-ti, " he slays," han-as, " slaying," &c.
KULMU. Donaldson. Lindsay. —
'death.'
Kulmu
—
Nil.
" Evidently a personification of qvalm, cvahn,
Root, qual
jval), 'flagrare,' jvar, 'segrotare.' " is thus equivalent to * the angel or demon of death.'
Taylor.
—In
of the deity
inhabitants.
(S.
the Finn mythology, Kalina
is
the
name
who pre-eminently rules over the grave and its The root kvZ, meaning " death," ^may be traced
through the whole region of Ugric speech. CoRSSEN.
—The
hand and shears Lat. oc-cul-ere,
goddess Gulsu, with torch in the right in the
ium, " a dwelling,"
cal-igo,
From
"to conceal."
The
left.
root
is
the same as in
" to hide," cu-cull-us, " a cowl," donii-cil" darkness "
Goth, hul-j-an,
;
the root kal, "to cover, to hide."
LUPU.
— — "Compare with Taylor. — The verb
Donaldson.
Nil.
Lindsay. '
life,'
or
leiben,
'
either with
to leave,' geleihet, 'relictus.'
"
lupu,
the Ugric substantive verb.
languages olup or ulup being, in existence.'
lif (A.-S.), 'vita,'
lib,
is
'
he
died,'
derived from
In the Turkic and Tataric
the gerund,
Lupu,
is
'
.
.
.
and means
'
in
he was in existence,' which
would be a euphemism equivalent to
'
he
died.'
40
THE ETRUSCANS,
Lat.
" to cut, to cai-ve, to engrave,"
sculp-ere, scalp-eve,
gluh-ere,
" sculptor," connected with the
Lupu means
CoESSEN.
"to peel off"; Gr. glupliein, "to engrave," gla-
From
pJieioi, " to hew, to carve."
the root sculp-, sccdp-,
originally sharp, " to cut."
ZILACH. Donaldson. Lindsay.
tomb
'
teil,
'
—
—
Nil.
" Zilachnhe
or coffin
and on dissection
;
'
portio,' or
what
'
tive plural of esch,
mean is
'
is
favilla,'
'
Tayloe.
—
syllable
resolves itself into
separate,'
and aschen, the geni-
ashes.'
Zilaschenke would thus
'
'
of the dead.
'
—
It
sarcophagus.'
" I take zilach to
mean
'
sarcophagus.'
The sil,
and the second the equally wide-
to pierce/
spread root ach, which means
CoESSEN.
'
seems to be the widespread Turanian root
which means
"
it
to signify, generally,
repository for separation of ashes
thus analogous to
first
would appear
'
a stone.'
"
" silicem," zilachnce,
Zilc equivalent to Lat.
Thus, Etr. Zilachnu signifies " the
ex silice fahricavit."
stonemason, the worker in stone."
2.
P5PULUS, the Poplar-Tree.
This word naturally comes next, as the discussion of
it is
connected with Etr. ataison, " the vine," and will introduce the
etymology of the name
Phuphhmth,
the Etruscan
Bacchus, the god of wine.
The vine was the Greeks.
a
which ivy,
fertility.
it clings.
and
gift
of Bacchus, the
Dionysus of the
delighted also in the ivy, which, like the vine,
weak climbing
is
to
with
He
is
plant,
The
and derives
its stability
thyrsus-staff of
Bacchus
is
from that
entwined
crowned with pine-cones, an emblem of
His Etruscan name was Phuphlunth, from which
TREES AND PLANTS.
47
Pop u Ionia; be connected with L. populus, " the
comes thel^ti\town-nsimeP/iiip/ihi7ia,m Latin his
name seems
also to
poplar-tree," one of the trees
on which the Romans trained
and under whose grateful shade idolatrous wor-
their vines,
The
ship was offered in ancient Israel.
honoured was the
luhite
some
worship was, in
variety
—an
tree that
was thus
indication
that the
The
respects at least, solar.
cones, the drums, the ivy, the phallus, the baskets
lands of
pine-
and gar-
the sacrifice of a goat in his solemnities
figs,
—
all
conspire to sanction the assertion that Dionysus, son of the solar
Zeus and Demeter, was an ideal personification of the
visible
of the Sun-god's fructifying influences
effects
The emblems used
Mother Earth.
—
on
in his mysteries are solar
the cone, the spinning-top, round cakes, ball, hoop, tuft
of wool.
hence
Some
him with the sun
of the ancients identified
Arnobius
exclaims,
"
What
you
!
Bacchus and Apollo, the sun, are one
maintain
;
that
In the Egyptian
!"
processions in honour of Osiris, the pontiff walked along clad in a leopard's skin, a
stalk
tambourine was beaten, and a flower-
bound with ivy was carried about
these
;
emblems
the Greeks to identify Osiris with their Dionysus. strength of the sun was ascribed to Bacchus says again
:
"
see that there
Among is
the very stern face of a it is
His position in the Pantheon
is
for the
is
that
is,
Persian
subordinate and only
and Pan among the little
honour
His worship originated
Thrace, a Celto-Pelasgian region, as I think likely that it
—
Osiris.
In the Homeric poems he has
only " a joy to mortals."
we
smeared with
lion,
The same symbol was used
semi-divine, for he ranks with Heracles
he
hence Arnobius
named Frugifer"
Mithras (the sun) and the Egyptian
Dii Minores.
led
fiery
the representations of your gods
pure vermilion, and that the Fertile.
;
The
;
and
it
in
seems
was introduced by wealthy immigrants who
THE ETRUSCANS.
48
came war
thither from the East a few generations before the
Troy
of
(see "
Juventus Mundi
A
"),
Dionysiac
brought him over the sea
asserts that Tursenians
from some Eastern land.
This
is
Athene and Apollo (both of them pure
it
manhood
of Bacchus,
hymn
that
is,
also implied in a tradition
mentioned by Clement of Alexandria, to the
stole the
—
put
effect
idealistic divinities)
and carried
in a box,
it
that
to Etruria, where they taught the Tyrrhenians to worship
it.
have reference
If these statements
they point to a fresh wave into Thrace,
to
any
historic fact,
of immigration, bringing with
and thence into Greece and
suous worship than that of the
first
it
a more sen-
Italy,
—
settlers
a Nature-
worship, corrupting the purer astral worship of earlier times;
a worship inculcating
and encouraging
Roman
drunkenness even of women,
the
social immoralities
about Fauna being
story
unknown
before.
scourged
to
The
death by
her husband with rods of myrtle, for drinking wine intoxication,
we know
may
that,
somewhere about
our era, a great dynastic change
empire
—
Semitic (B.C.
fifteen
to
this.
Now,
centuries
before
belong to such a period as
affected
the Chaldsean
the country was conquered by a race of a purer
faith,
the Arabs, whose sway lasted for
1518-1273).
It
is
245 years
not likely that during this period
the Babylonian ritual, which contained so debased a worship as that of Beltis (Mulita), the
queen of fecundity, was allowed
to remain unchecked in its native seat.
The baser
parts of
the Babylonian cult had probably sprung from the early
Hamite population, while for there is some reason to were a race of warriors and invaded
Babylonia
Shemo-Hamite
from
tribes that
for some time as masters.
its
purer Sabseism was Aryan;
believe that the true Chaldseans priests of
Japhetian
origin,
the north, subdued the
who
mixed
were there, and ruled over them In Phoenicia,
also,
the ruling race
TREES AND PLANTS.
49
seems to have been Japhetian, in the midst of a Hamite
The name
people. Celts, viii.
Chaldsei
is
not unlike Gal(a)t8e, Keltse,
from the root gal, geal, " white,
660, and Lactantius,
Armenia
or the Caucasus
—
fair "
(see
^neid,
Japhetians from
Fragments).
would certainly be a "
fairer " race
The
than the swarthy Cushites of the plains or of Libya.
names Gal-at-, Chal(-a)d-, Kel-t-, essential consonants
other words
d being
;
—
all
contain the same
G-l-d-, the d being formative as in
even Gadhel-ic has the same consonants, the
transposed.
Whatever may have been the previous history Chaldsean religion, and the causes of events
many
we can
its
of the
corruption, at all
scarcely doubt that, on the
Arab
invasion,
and people went out and wandered
of the priests
westwards beyond the limits of the states tributary to the
Babylonian monarchy
.^Rean Sea
—
their religion.
—and
these extended nearly to the
new home
in search of a It
may be
for
themselves and
that then one great surge of
voluptuous Nature-worship swept into Europe, disturbed the
moral atmosphere of Pelasgian Dodona, degraded some of its
gods,
and banished others
darkness.
to the underworld realms of
Other smaller waves
may have
followed from
time to time, causing the usual amount of displacement
among the
tribal nations,
and hurling Hellenes, Heracleids,
and others upon Pelasgians and upon one another. therefore, not at all improbable that the worship of
was comparatively recent in the Homeric age. is,
however, that he represents the exuberant
It
is,
Dionysus
Certain fertility
it
of
nature and the exhilarating effects which the enjoyment of the good things of this
Phuphhmth
earliest, for his city cities
life
produces in man.
In Etruria,
was not one of the great gods nor one of the
of the league,
Populonia was not one of the twelve
and
it
was founded, at a much
later
THE ETRUSCANS.
oO date than
the
others,
by a colony from
In
Volaterrse.
was
Etruria, as well as in Greece, the Dionysiac worship
a later importation.
His Etr. name Pkuphltmth appears to three parts, the last of which
which
The
see.
same word to
me
rest I divide into
"Nature"
in the sense of
the formative
is
who
to consist of
as in
th,
Vantky
phu and phlun, phu
(Gr. phu-sis), and
as L. plen-us, "full"; thus,
" the deity
me
phlun
the
Phu-phlun-th
is
presides over the full exuberance of
Nature."
There can be no question that the Gr. phu-o, both in
and in
itself its
its derivatives
phu-sis, phu-ton,
&c., has for
root-idea the generative, productive power of nature; and
there can be as
little
doubt that this was the essential char-
acter of Bacchus, for even his possession of the phallus alone
would prove from
this
In G. bod, bu-id means the phallus,
this.
The
very root bu, phu-.
the Aryan stock of languages
world," bhu,
and
is
common
"origin,
"the earth"; the Persian has budan, "to
old Persian
bumish
L.
(cf.
humus), "the earth";
European branches, the L. has fu-ere, fo-re,
fui,
in
the
is
bhava, "mundane existence," bhuvana, "the
existence,"
of the
phu-
Sanscrit there
"I am," bhava,
form bhu, whence bhavami,
be,"
root
for in
;
futurus; the
SI. buit,
" to be,"
"to be"; T. been, "to be";
bau means "to live, to bau an " to cause to grow, to cultivate, to dwell, From this root comes the Danish geographical to build." term by, as in Newby (equivalent to the Sax. Newtown), Ger. bin, bist; in A.-S. the root
grow," and
the N. bod, " a house, a cottage," and the A.-S. Scotch,
bothy, "the hut or
cottage," in
which the younger
the labourers on a farm live in common.
"to
be,"
and
also
bod,
"a
dwelling,
men
of
The K. has bod, an abode";
also
byd, "the world, the universe," bydio, "to dwell," and
TREES AND PLANTS.
The
y byd, "nature."
51
G., besides bod, as above, has bu,
"was, were," biodh, "be," biodh, "the world" (whence perhaps L. mund-us, "the world," as
bith
see tuber),
beatha),
(I.
if
biod-d, mio-n-d,
"life, living,"
(Gr. biot-e), " the
"the female"
world," bi the,
(as
the producer), biod-ailt,
beo (K. byw, Arm. and Cor. person," bean (of. Boeotic bena, "a
"food, victuals," (Gr. bios),
bew), "lively, a living
woman," banetes, "wives"), " a woman," person," whence
femina;
life,"
originally
producer of
beothail, "lively, brisk,
beoth, beath, "food,
life," I.
"a
may
to all these I
;
living
L.
life,"
vital,
per-
beatha
(L.
beathach, "an animal," beathach-adh, "a
a nourishment" root,
I.
also it has
taining to vita),
fe-mean, " the
feeding,
same
add, as from the
the L. (feo), fetus, " offspring, fruit," and fecundus,
" bringing forth in abundance."
In G. beathach, beothach, the ih being quiescent dropped, as in E. rein, from L. retin-eo; the word
is
is
then
pronounced beach, from which I take L. Bacchus and the Gr. Bacchanalian cry to "
Bh-iakche, equal god."
The pku-,
as Gadhelic,
for
lake he,
Thou
then, of
the G.
or,
with the digamma,
life-giving, feeding, nourishing
Phu-phlun-th may be regarded
has bu, " was," beo,
" a living
person," and other similar words.
Another G. word, talamh,
Avill
the representative character of
means " the earth
is
and yet
is
talamh.
it is
only a termination;
understanding
Phuphhmth.
" in Sanscrit, the
earth" in Gadhelic in Gadhelic,
assist us in
While
common name
There
is
no etymon
clearly a derivative word, for
the root
is
tal.
This
is,
bhu
for " the for it
-amh
I believe,
the root which gives Gr. thall-ein, "to bloom, flourish, swell with abundance,"
whence thalos, " a young
a twig, a youth"; thalea,
"the joys
adjective thaleia, "rich, luxuriant."
of
The L.
life,"
shoot,
and the
tellus, tellur-.
THE ETRUSCANS.
O-J
seems to come from the same
root, for it is equivalent to
G.
tal-uir, the " fresh " blooming " earth," just as the Norse
Sagas in
meaning
is
H.
the
to
bring forth as the earth."
With
"to flow copiously, to bear, to the Gr. thallo Gesenius com-
root talah, " to
be
fresh,"
" a young lamb," and talitha,
which
pares the unused
H.
G. talamh
noun tabiil, " the fertile or inhabited
earth," from the verb yabal,
taleh,
Akin
the earth "green decked."
call
which gives see.
Our
English word " teem," as in the " teeming earth," exactly
same idea as
expresses the earth," this
and probably
"teeming"
word which,
is
is
also in
H. tabal, " the the G. talamh, " earth," and contained in
expressed in G. by Ian, lion, the very
as I shall presently show,
is
a part of the
name
idea of "
teeming abundance" quite Phuphlunth. Thus the suits Dionysus, if we regard him as a personification and deification of the rich,
fertility,
blooming exuberance of the earth or
Connected with the root
of nature. is
Roman
the
marriage
tal,
cry
in the sense of
Hymensee!
lo,
Talassio! and the Etruscan deity Thalna, who
On
carved on the specchj or metal mirrors.
found at Vulci,
Thalna
is
is
often
one mirror
represented as a male form with
a diadem of stars on his forehead and the upper part of his
body bare
;
he
and Hermes.
is
leaning on a staff near the Etruscan Zeus
Out
of the
ground on which Thalna and the
others are standing spring a twig of myrtle
ing flowers.
Again, in the nineteenth
and two bloom-
Iliad,
the Greek
Invocation (line 258) places the Earth next to Zeus, and the Homeric Here (Juno) seems to be a later and spiritualised apotheosis of the earth as a coins of Pelasgian
of Zeus with a
divine Nature-power.
The
Dodona show, impressed on them, a head
diadem
of
oak
leaves,
and along with
it
crowned female head, probably the Pelasgian Earth-power in
Athens the statue of Demeter
(= Mother
a ;
Earth) stood
TREES AND PLANTS.
53
The Scythians regarded her
next to that of Zeus,
as the
wife of Zeus, but in Troas the Earth-goddess was associated
with the worship of the Sun, of
whom one aspect is Dionysus,
Therefore, from the company in which he
Phuphlimth.
found, both in Etruria and elsewhere,
is
Thalna cannot be a
deity of very inferior rank, as has been suggested, such as
Thaleia, one of the Muses, or Thallo, one of the Hours. is
likely that
he
is
some aspect
son of Zeus, and whose myths in
both with Zeus and
many ways
is
;
its
him
tells
that
remarkable
and
;
Jove's lightning would never touch
Bacchus, like his
easy-flowing lines of
on other mirrors, cloak,
is
rich, ever-green foliage
own ataison,
nate, " with tender limbs,
and
associate
a rich, blooming, ever-fresh power of Nature, like
fragrance and
sacred tree
But
the
with Hermes, as on the Etruscan
the ever-youthful Bacchus, for the myrtle its
It
is
Even the myrtle-twig pictured there
mirrors.
Thalna
who
of Dionysus,
browband
is
;
for
was a
it.
tender, effemi-
and with a woman's perfectly
body " (Arnobius)
and
so
free
Thalana,
a beautiful female form, adorned with
of stars,
excellent company,
is soft,
it
and earrings
she
;
is
always in
and usually stands under green bushes,
which lovingly entwine themselves over her head; sometimes she has a twig of myrtle near her, but on two of them she
is
placed in immediate proximity to the Etruscan Zeus,
and
is assisting
and
of Pallas
at the birth of Dionysus out of the thigh,
out of the head of Zeus.
Now,
(Dyaus) be the sky-god, his head must be his ance in
and sion
Zeus
appear-
the morning on the verge of the eastern horizon,
his thigh ;
first
if
and
if
must be something near
his
mid-day ascen-
Pallas be the early dawn, the daughter of Jove,
who
springs from his head every morning,
and
shield, to
armed with spear
do battle with the clouds of darkness, that for
awhile have usurped her
fiither's
realms, and
who
liclps to
THE ETRUSCANS.
54-
chase them
may
away, so that Dyaus
all
again shine forth
benignly on Thalana, Mother Earth, his spouse;
and
if
Dionysus, from his thigh, be the product of the father's
warming, noon -tide, fostering
Tkalana
assists
at the birth of both,
of honour
by the
side of highest Jove,
regard
Thalana
and holds a place I
would therefore
Demeter
as the Etruscan
why
understand
I
smiles,
Thalna
;
as a
deity similar to Bacchus, but specially presiding over the fresh green foliage of earth of its richest, warmest,
may have been Phuphlunth in the this
as I
;
while
Phuphlunth
most refreshing
Although
fruits.
Thalna and
the distinction between later
the god
is
mythology of the Etruscans,
have argued that the wine-god
is
yet,
an innovation upon
the purer worship of an earlier period, for in the Homeric
poems that
his features are but faintly defined,
Thalna, without any
Phuphhmth, was
of
the
is
it
grosser
among them the only
long
probable
attributes
of
deity to
represent the green blooming freshness and fertility of the earth.
If so,
I
Thalna {Thalana)
would take
to
be
both a male and a female divinity, like Deus Lunus and
Dea Luna, Faunus and Fauna.
In Rome, there was a gens
Juventia, with the surname Thalna, probably an Etruscan family naturalised, with the
name Thalna
translated into
" ever-blooming
youth "
of
This double representation of a deity was
common
to
Juventius,
Thalna
or
to
denote
the
Thalana.
other religions, for those which deified cosmic
phenomena
looked on each Nature-power as twofold, male and female, active
and
the Earth,
passive, generating is
a female;
solar earth-filling influence,
were combined into one
and producing.
Thalana,
Thalna, the embodiment is
male.
figure,
signify their essential identity.
Sometimes the two
like the
On
of the
Janus head,
this subject
to
Wilkinson
TREES AND PLANTS. says
55
" In the Egyptian mythology, abstract ideas were
:
Of
into separate gods.
notice
—
made
two are particularly worthy of
these,
the Nature-gods, sometimes represented as the Sun
and the Earth by people who were inclined
to a physical
rather than an ideal treatment of the subject."
Also, in
the Assyrian mythology, every male deity has along with
him a
female,
who
wife
is
the
Gr.
name which
Tala or Salamb-o, a
Sarrat (see
is
In the
mythology, Rhea
classic
Demeter, and
So
far as
his
name.
has
"to
for she is called " is
it
is
like
now
I shall best explain
the same as the L. plenus, "full."
K. llawn, in Armoric Ian or "to teem," lionta, "preglion-mhor, "abundance." In K. llonaid means is
it
Ian,
lion,
in
also
and cyflawn means "abundant."
word shows that in the G. Ian an represented in the
sounded like " to
an earth-goddess,
Phuphlunth
-flun in
syllable
fill,"
it is
Regina."
some connection with Dionysus.
also
In G. lion means
nant,"
closely resembles
to the character of the Etruscan Bacchus;
by saying that In G.
Vul, and his
is
"queen," equivalent to
Sar),
s.v.
L. Rhea, from G. righ, " a king,"
leun.
Dyaus)
(cf.
talamh, Etr. Tkalna, Gr. thallo, L. tellumo.
Vul's wife
The
In the Chaldsean
usually his wife.
is
Pantheon, the atmosphere-god
fill,"
^,
also
in the root,
which again
and
this is
is
m
shows that
/
/
initial
K. llawn by the /)
is
is
last
suppressed
initial
aspirated.
(&, hh,
This
Z,
which
is
The H. mala,
an essential
letter
amply proved by the cognates
of
mala, which are widely spread in the Aryan languages S. pie, Gr. pleres,
T.-E. full, fill,
pim-ple-mi, bluo, bruo, L. plenus,
Polish pilmy.
of overflowing abundance,
pleio, fleo,
"I
pluo
sail"; (see
The
original idea
as in the cognates
—Gr.
phleo, phluo, "I overflow";
Gcsenius
s.v.).
is
that
plco,
L. fluo,
This essential idea remains
56
THE ETRUSCANS.
in the
G. lion, from which
He
therefore, the deity
is,
I take -flun in
who
is
Phuphlunth.
the protector and symbol
of the " teeming abundance of Nature or of the Earth."
As a tree-name, populus pipal, the Indian largely,
is
the same as the S. pippala,
(ficus religiosa)
fig
figures
this tree
;
sometimes grossly, in the myths and worship of
On
Dionysus. the fig-tree
the altars of the Egyptian
—an emblem
of fertility
—
is
Pan (Khem),
always placed.
I
imagine that a more ancient form of the S. pippala must
have been bhuppala or bhupala,
for this,
with the
initial
digamma-sound suppressed, would give G. ubhal, Ger. apfel, E. apple
—
a tree which, in climates and localities
unsuitable for the fig-tree, might well take tree of "fertility ";
L. populus.
bhupala would
place as the
its
also bring us nearer to
This hypothesis would also explain the use
of " apple," in a general sense, to
mean any
tree bringing
forth " fruit in abundance," for in Persian this is
The Gr. melon
applied to the fruit of the juniper-tree.
(Doric
malou) and
the L.
malum, "an
same word
apple," are used in
the same general way, and include peaches, pomegranates,
and oranges
;
of these, the pomegranate at least
known emblem
of fertility.
names
for a goat
of
in
Greek
them connected with
that Gr.-L.
which, again,
mal-
The same and
for
root
was a well-
melo- forms
a kind of beetle
solar worship.
—both
I further conjecture
is
connected with H. mala, as above,
may be
the same as S. bala, a noun which
denotes any fertilising power, producing abundance, and this
bala may be the second part
of the S, pippala.
agrees with the epithet "Frugifer " which
is
All this
given to Bacchus.
OpinioTis of Others.
POPULUS. Donaldson.
—
"
The poplar was
sacred to Hercules,
who
TREES AND PLANTS. has so
many
57
Have we
points of contact with Bacchus.
not,
then, in the word phwpluns, the root of jpopulus, a word
quite inexplicable from the Latin language alone
— — "No
Lindsay.
Taylor. '
?
Nil.
tenable Aiyan
etymology of 'populus,
the poplar-tree,' has as yet been suggested."
CORSSEN.
Nil.
PHUPHLUNTH.
— "Equivalent
Donaldson.
to Poplu-nus, the
god
(the poplar)."
— Apollo —
Lindsay. as '
"
Compounded
deity,' the title signifying
it
takes
ampel-,
its
it
But proximately
exists
in Pelasgian
pampinus,' and ans,
supra), being thus equivalent to
The same connection
'
God
'
deity
of the Vine.'
with Hercules also through his
symbolical tree, the populus, and the primitive po'pl-,
the same
and cms,
symbolical association, from
must have been pronounced '
—
sense,
the sun-god.'
'
times, Fampelos, the Latin (lit
a divine
in
character, through
or, as
name
of Phupl-, a
denoting 'son'
Cii'po]ylu
afi,
Fafl-,
denoting strength."
Taylor. sisfnation
—
and Nethuns explain the
"
The
suffix
divine
of
syllable
Paiva and Pohjola
is
evidently the same de-
which
is
god-names].
[Etruscan
first
-luns
beings
of the
—
I
am
in
Sethlans
inclined
name by means
of the Kalevala.
thus be a solar deity
found
to
of the
Phuphluns would
in fact, the sun himself;
and the
analogy with the Aryan Dionysus would be perfectly maintained."
CoRSSEN.
Fiifluns, Fu-fl-nn-u-s.
The stem
formed from the root fu-, with the Etruscan
in Lat. pati-bulu-m, tri-bulu-m, fa-bula, fle-bili-s. fiL is
Fit-flo is
suffix -Jlo, as
The
root
the Gr. phu, Sansc. hhu, " to cause to be, to originate."
THE ETRUSCANS.
58 thus
Fuflo
Whence
generating."
being,
Fuflunus, Fufluns.
THALNA. Donaldson.
—
betrothed.'
Lindsay.
" Tal(a)na, the
name
of Juno, the goddess
which at once suggests the root of Talassus, the
of marriage,
Roman Hymen
manner
"bringing into
signifies
—
;
the Greek
the bride,' dalis,
'
talis,
'
one
" Applied to Juno as an epithet in the same
as that of Lucina, in regard to her presidency over
From
marriage.
implying separation, division
teil,
—
a root
found in special connection with marriage and parturition in the classical languages
anna,
midwife.'
'
.
.
and anna,
;
'
nurse or mother,' hev-
Thalna may, perhaps, be Lucina or
.
Eileithuia."
Taylor.
means chatl,
'
— "Thalna
common
all
—
"
Thallo, and the
name
mean
'
the day.'
The
Andi suffix
is
to bloom.'"
A
'
flower-goddess
Roman
and
tljal,
tsJizal,
-na would be
Finnic desinence, which signifies 'belonging
CoRSSEN.
the
doubtless, equivalent to Juno,
root is seen in the Ostiak tschel,
the Samojed jale, tala, and the
words which a
is,
The
the day.'
Flora.
'
to.'"
the Greek
similar to
There can be no doubt that
connected with the Gr. thallein,
'
to flourish,
DOMESTIC ANIMALS AND IMPLEMENTS.
CHAPTER
59
III.
DOMESTIC ANIALiLS AND IMPLEMENTS.
Part Buris, the
1.
2.
Burrus,
3.
Burrus, a
4.
Burra, a
I.
plouglitail, or nose of tlie plongli.
a drinking-cup
;
the Greek Kantharos, a beaker, a
drinking-cup furnished with handles,
My
red{?)-nosed man.
red(1)-nosed heifer.
next examples are taken from the farm and the house.
Of these, buris, "the heifer," are so
ploughtail,"
and burra, " a red(?)-nosed
unmistakably marked as words belonging to
common
the everyday language of the
people, that
if
I can
prove these to be Celtic, there follows a strong presumption that
the working
classes
Etruria were
in
And
Celts.
although both belong to a very early stage of Etruscan society, yet
burra
is
probably an older word than buris,
for the pastoral state of
It will not
a nation precedes the agiicultural.
be denied that these words raay be
the Celts were assiduous cultivators of the
language
testifies
terms are Celtic, ashla^r,
The
English
in
;
as
many
crook,
basket,
Celtic, for that soil
of our
our
own
agricultural
kiln, fleam,
harrow,
mattock, rasher. idea which
is
common
to our four
Etruscan words
is
that of a " nose," or similar projection, with a broad base
and a strong rounded point
;
the
idea of
" redness
"
in
THE ETRUSCANS.
60 burrus,-a
not essential to the word, for in Englisli a
is
person with such a nasal development would be playfully called " Nosy," without
languages;
other
in
any allusion
instance, in
for
goose," as usual white, but
mallikaksha, however,
to its colour
its
mallika
S.
and
legs
so also
;
"a
is
Hack;
are
bill
" a horse," with white spots about
is
It is evident that here it is not the colour that
its eyes.
determines the word, but only the bizarre aspect of the
Burrus,
animal.
nosy man,"
it
having established
then,
would
be
not
peasantry of Etruria transferred
one
cow," feature
with
and
;
the
the to
some marked peculiarity
similarly,
must have soon
till
name
long
burra was
if
In
followed.
of
first
"a
as
itself
mirthful
"a the
used,
nosy nasal
burrus
cattle, this feature is
almost
universally white, occasionally black, and seldom reddish-
burra meant, not a rec^-nosed heifer, but one with any uncommon marks The on the nose with which compare the S. mallika. I think, therefore, that the Etruscan
brown.
;
btiris
hand
of the
had a for
was that part
of the
ploughman
suitable curve
comfort's
;
it
;
plough which was held by the
was made of a piece of oak that
the upper part of
it
was rounded
sake.
it
on vase-paintings
from other drinking-goblets
;
ansoi or handles are not unlike a nose, the is
not inappropriate to the drinkiug-cup.
such a cup, and they have
it still, for
Highlands of Scotland to this Scotch quaich) like
cup,
handles.
of
Nor
the Celts use
meadar, and
is
wood is ;
off
As to the hantharos, the rounded
handles which are seen attached to distinguish
it
in or
common
name burrus The
Celts
had
in a household in the
day the G. cuach (Lowland use;
of silver,
quaich the only a larger
and as these
dish for
it
is
a shallow, saucer-
and furnished with two vessel of that kind
holding milk
in the Highlands this
is
is
which called
always round and
DOMESTIC ANIMALS AND IMPLEMENTS.
The Lowland Scotch
ansa ted.
from
its
having "lugs" or
becher, which
is
a similar dish luggie,
and
also
bicker, Ger.
probably derived, like the E. beaker,
is
The name meadar means the
from the root beak. that
call
ears,
61
"larger and bulkier" than the cuach, from
dish
mead,
" bulk, size."
The idea
of rounded stoutness also lies in cuach, for,
besides " a cup,"
a verb,
as
means
it
" a nest, a ringlet "
cuach means "to curl"
and, used
;
The
a ringlet.
as
handles or ears of the ancient quaichs must thus have been of curled or twisted work, and in this kind of
Gallic chieftains B.C.
who invaded
work the
we know
ancient Celtic goldsmiths delighted, for
that the
Italy in the fourth century
were adorned with massive twisted chains (torques,
from torqueo, "I twist").
Virgil,
who was no mean
anti-
quary, says of the Gallic tribes, " Lactea colla auro innect-
untur "
;
Diodorus says they had chains of massive gold
around their necks
;
and Herodian
tells
us that
it
was an
old fashion
among
of iron, " of
which they are as vain as other barbarians are
of golden ones." of
the Caledonians to wear twisted chains
These chains seem to have been a badge
rank or of command.
They were made
of bars of metal,
gold, silver, or bronze, twisted into the form of a rope or
wreath,
and worn on the neck or on the arm.
Many
specimens of these have been dug up in various parts of Scotland,
and are much admired
for
the beauty of their
ornamentation and workmanship.
From cuach
there are
two derivatives, cuachag and
cuach ach, which have the meaning Now, also is
in
G.
there
means " curled
is
another word,
hair."
The
of " curled
latter
part of this
the verb cas, " to twist, to turn," and the
duces us to a root-word which
is
hair."
barra-chas, which
barra
word intro-
the key to our present
THE ETRUSCANS.
62 inquiry
a root found widely scattered throughout both
;
the Aryan and the Semitic languages
summit"
—
in short, a
—
barr, " a point, a
word which has come down
to us from
the primeval language of mankind.
From we may tions
the principles which I have elsewhere explained,
and meanings, but yet we
them
idea underlies in all
all.
different applica-
shall find that
one primary
Accordingly, this word, barr, exists
the Celtic dialects (including the Cornish and the
Armoric), but variously applied.
be
many
expect such a word to have
classified as
—
In G.
its
meanings
may
(1) " the point of a weapon," " the top or
highest point of anything," " any eminence," as " a heap,
a
hill,
a head, a helmet";
shoots
up from a
of
" a branch, a crop,
it,
(2) anything that branches or
and
larger body,
a son
"
it
(3)
;
were, the issue
" superiority "
In Celtic topography, barr means
general.
extremity," and in this sense
many
as
is,
it
word, the idea of roundness
point or
found in the names of
is
and Ireland.
places both in Scotland
"a
also, as will
There
is,
in the
be shown presently,
and thus barr means " a rounded extremity."
This mean-
ing suits the four Etruscan words under consideration
burrus
is
a drinking " quaich
handles, ansated
ment
;
burrus
of the tip of the nose
is ;
a
"
in
;
for
with rounded or spiral
man
with a peculiar develop-
bur is (bur is
for burris) is
the
curved part of the plough-handle, rounded off at the end
and bzcrra, a
marked
—
cf.
heifer,
Scotch, a broukit
approach to the root
mean a
with the nasal prominence peculiarly
is
spot on the face; the
as applied to the smallpox,
is
nence
"),
sheep.
or
A
nearer
modern medical term variole, by some taken from the
varius, "party-coloured," but appropriately from
cow
the word varus, used by Celsus to
varus
it
seems to
(root barr,
me
to
adj.
come more
"a rounded promi-
to express the nature of the eruption, the " pocks."
DOMESTIC ANIMALS AND IMPLEMENTS.
The Scotch word "pock-pitted"
63
a happy combination of
is
the two characteristics of the disease, the " pock " or rounded
pimple of the eruption, and the " pit " or hollow which behind
leaves
With
it.
"a nosy man,"
burrtis,
corre-
sponds the G.
busag, "a lippy woman," a young
with thick
from bus,
lips,
basium, E. buss.
"a mouth,
The form burrus,
a
a
lip,
it
girl
L.
kiss,"
harms,
instead of
seems to have been written by Festus, because he fancied that the words were derived from the Gr. purrhos, "reddish "
;
of our
some extent,
this would, to
In his twelfth
epistle,
Horace uses the word barrus, "an
elephant," and our lexicons set
K
so, it
did not
through Greece,
come
to
for the
but the Celtic barr
more
meaning of two
suit the
but would be inapplicable to the others.
words,
correctly, it is
is
Rome
it
down
direct
an Indian word.
as
from India, nor even
Greek language has no such word of Indian extraction, or, to speak
one of those primeval words which the
Sanscrit
and the Celtic have preserved
purity.
Then, from the Celtic barr, the L. barrus would
mean "the animal with the
in their
greatest
peculiar rounded
nose -like
extremity," which just suits the flexible character of the elephant's trunk;
moreover, the G. dialect
native word for elephant, boir, which
This
name has
is
the flavour of antiquity about
once significant and descriptive.
retains a
still
the same as barrus. it,
for it is at
From G. boir
take the L. ebur, ebor-is, E. ivory; the
I
initial
would
vowel
is
there probably through some connection with the S. ibha, " an elephant,"
el-ephas, as the L. "
pavo
which may
if el-ibhas.
also be a
component part
From G. barr
(as if barr-vo),
I
would
"the peacock"
—
of Gr.
also take
that
is,
the
peak-cock" the barr-avis, the bird with the peculiar top-
crest,
with which compare S. kalapine,
kalapa, "a peacock's
tail."
"a
peacock," from
THE ETRUSCANS.
64
The word Barrus
who was
of an orator
also used as a descriptive
is
Etruria, towards the Adriatic, as the
most
Naso
There
Celtic, for if a
Barrus,
obtained this surname in the
collateral proof that Etr.
makes
burrus
is
varo by Festus
;
may
possible, or, it
it
be, probable,
Now, Ausonius uses the also is Celtic. mean "nonsense, absurdities"; and in
to
one passage Cicero
same as
Now,
word or words of similar orthography in Latin
burrus
word burrae
may have
some
are Celtic, that
that Etr.
Cicero eulogises
or Nosy.
also
is
whom
" the elephant," but either he or
mean
one of his ancestors sense of
and
eloquent of all the provincials.
in his case, cannot
surname
a native of the hill-country east of
calls
" a stupid fellow " baro, written
the glosses say that
barosus means the
mulierosus, mollis.
Observe here that
stultus,
varo, baro, and burrae are different spellings of the same
Now, the G. baothair means " a
root-word.
low, a simpleton is
" ;
foolish fel-
this word, the ih being silent as usual,
pronounced much like the Ger. bauer, "a peasant," and
The G. baothair
would thus give burrae, baro, varo. from
derived
is
deaf," " soft,"
G.,
and
the
adj.
this, again, is
baoth,
"
soft,
the same word as
simple,
stupid,
maoth (m
for h),
from which I have derived L. vitis and mitis.
also,
bur and
derivative
its
a clown, a blockhead"
—
buraidh mean "a
evidently the same word as
In boor,
burrae
and baro. There
a connection between deafness and stupidity, for
is
those who, in the " bookless " ages, were deprived of hearing,
soon became
dull,
stupid, inert,
gloomy; being shut out
from contact with mind around them, their mental machinery
must begin This fact examples,
to rust,
is
I
and
their vocal powers
become dormant.
stamped on the languages of mankind. cite
the
L.
surdus,
" deaf,"
which
For gives
DOMESTIC ANIMALS AND IMPLEMENTS.
absurdus, "foolish";
the
65
bodhar, "deaf,"
G.
only
is
another spelling of baothair, "a foolish fellow," from baoth, as above; the E.
deaf
is
the Ger. taub, "deaf, unfeeling,
empty"; N. dof, D. doof, A.-S. deaf; but
barren,
dowf means
" gloomy, dull,
stupid fellow," dovie
"
unproductive
silly,
Scotch
doof
;
"stupid," and daft (as
is
in
if
"a
is
deaf-ed)
" stupid, foolish."
means
I conclude, therefore, that the G. barr gives the Etr.
words burrus, " a nosy
man "
;
burra, " a nosy heifer "
burrus, " an ansated drinking-cup " rounded nose of the plough,"
and
;
bttris,
But before leaving our two Etruscan hurri, teresting to trace the various forms
may be
it
;
" the
and meanings which
in-
this
widely-spread root, h-r, p-r, has assumed in various languages.
The
root
a simple
is
a mute and a
biliteral, consisting of
with a vowel-sound between them or added to them.
liquid,
The simplest forms and bhar-adi, " and parah, "
of this root are
to bear";
to bear"
H. bar a,
G. beir, "
;
—
S. bhri,
to bear, to carry"
beget "; Gr. phero, L. fero, " I bear, I carry."
meaning contained in the root animals,
fields,
(1) swelling,
nancy
is
"to
bear,"
" to create, to produce," ;
I.
" to
The general
that of the fruitfulness of
or orchards; but the primary idea
is
that of
and assuming the rounded appearance of preg-
then (2) to be or to continue in this state of bearing
;
or carrying, to be fruitful
;
(3) transitively, to cause to swell or
be pregnant, to generate; (4) to bring forth, transitively, said of the mother, " the bearer," said of the child, " the (1.)
The idea
born
or, to
" ;
burst forth, intransitively,
and
(5) the thing produced.
of swelling as contained in the root has not
been noticed by our etymologists, but I believe very foundation, for the swelling of the or even
emerge,
of the is
the
soil,
first
womb
at the
or of the bud,
where the growing seed
indication of fertility.
it lies
is
about to
This essential and F
THE ETRUSCANS.
6Q
fundamental idea appears very plainly in the cognate Semitic verb,
harar, " to swell, to become tumid or pregnant, to
conceive,"
physically
or
" to
mentally,
think,"
last sense the G. has bar-ail, " an opinion"
the
;
which
in
from harar,
H. forms har, hor, "a mountain," G. barr, "a mountain,"
properly a protuberance; with this compare G. torr, belly," torraich,
eminence," as
" to impregnate," and torr,
For the
Ripon Tor.
has bru, broinn,
or
" a
hill,
"a an
S. bhri, the G. dialect
bronn, " a
a womb,"
belly,
from
which comes the Gr. em-bru-on, "the child (breph-os) in the womb," and bruo, "I swell, I teem with"; the G. noun broin means " a height, a rounded eminence,"
and bronnag
is
"a
bulky female," and
little
From G.
bronnach means "pot-bellied."
womb," comes the G. brathair, "a brother"
"the
(as if bruathair),
Here we have a good
L. f rater, Ger. bruder.
the adj.
bru,
illustration
of the greater antiquity and purity of the Celtic language, for
while
bruder has no etymon
Latin, the G. is
brathair bears of bru, " the
compounded
its
tion.
lineage on
common
this derivation coincides the
a copulative
brother," from
its face, for it
womb," and ath, "
second time," the -air being the
With
German, nor frater in
in
(the G.
ath
again, a
personal termina-
Gr. adelphos, "a is
sounded
a),
delphus, "the womb"; the S. sagbha, "a brother,"
is
and the
exact equivalent of brathair and Gr. adelphos, for the S. syllable
sag has the same meaning as the G. bolg, " a bag,
the womb." it
is
In G. brathair the
also in the
G. expression b'i,
This word brathair, brother tion of form, in all the
u
of
bru
is
dropped, as
"it was she,"
exists,
with very
Aryan languages
;
for bu'i.
little varia-
but while in ^olic
Greek phrater, i^hrator means "a brother," yet
in Attic
Greek the word has a restricted meaning, being applied only to
members
of the
same
city,
ward, or clan
;
the Athenians say
DOMESTIC ANIMALS AND IMPLEMENTS.
adelphos when they mean a brother Are these two words a piece
67
in the family sense.
of fossil history
Do
?
they
imply that the Ionian immigration, flooding the Pelasgian
away
country, and sweeping
word-landmarks, brought in
its
and deposited in Attica a second word, adelphos, which apparently a translation of the Pelasgian phrater, G.
is
brathair, and that after a time adelphos and phrater were desynonymised, phrater, the older word, receiving a special technical
The
meaning ?
idea of swelling into rotundity
derived words also
found in other
is
" the belly,"
thus, in G., from bru,
;
comes broin, "a height," as already shown; in the same
way "
croth means "the womb," crug means
in K., while
any swelling, a
a hillock
boil,
"
(I.
croagh)
by changing the r of the root bar into
European word ball, "a round body," with derived from
it
has a meaning which connects in the
G. balg or bolg,
"a womb,
quiver"
quiver,"
is
—
"
in
In G., bolg-saighead
and
;
it
appears to
compounded
of
me
by the derivation of Gr.
"an
blister,
any rounded
arrow-bag") means
This view
is
"a
as bolg,
supported
arrow," from ienai,
"to
This root exists in G., for the verb tar means " to go,
to send," the adj. tar
antar,
q.v.),
draw
"),
means "
active,
quick " (whence Etr.
tarr-uing (A.-S. taeran), "to draw,
aim," tarragh, " I
("
short,
bar in the same sense
ios,
bar
also gives the
that Gr. pharetra,
and a root-word tar, " to go rapidly."
go."
noun bal
a bag, a wallet, a
a pimple, the boss of a shield
"a
the words
closely with the root
it
The form bal
sense of fecundity.
protuberance.
all
in several of these languages the
;
further,
;
we have the
I,
"a
pull,
drawing, a leading" (whence L. traho,
Fr. tirer, " to draw, to shoot," and trait, " an
arrow"; with the Fr. trait compare the H. massa, "an arrow," from a root that
means
to
"draw" an
arrow.
Again,
THE ETRUSCANS.
68
from bar,inthe sense of "swelling," come the G, borr and bolg,
"to
swell," adj.
borr or burr, "great, noble, haughty" (E.
"a
proud), borsa, also s-por-an,
purse," borran,
"the
" the hip or
haunch," with which compare the G. mas, buttock," from mas, " round."
Other instances of roundness are the E. barrow (tuTnulus),
and the A.-S. beorg, "a borough
from this comes the E. bourgeon,
;
which the primary idea
and then " burst forth is
circular enclosure, a town,"
or
" to flourish," of
" to swell " into roundness (beorg),
is
" into
In Lowland Scotch, which
bud.
largely Anglo-Saxon, there are several words from this root,
and
all
of
them have the meaning
of roundness
—bur
is "
the
cone of the pine," also " a millstone," so called from their
brogh, brugh, or burg, "an encampment of a
form
;
form
" (called in
places " ring fort
some
house, a circular halo
tee in
game
the
"
tumour that suppurates burr means " the round knob on a head, and to a
is
cannon or
lance.
head has given to
"the forehead,"
for " a
name
also a
it
In E., the
of
for the
of curling,"
bruk,
while in E. the word
deer's horn," next his
round iron ring
also,
name
I take to
;
circular
round Pictish
round the moon," a name
" circle dra^vn round the " a boil or
" a
"),
"
attached
the roundness of the fore-
brow; and
be the G. broin
the L. frons, (q.v.),
"some-
thing high and round," which word has a similar application in the
G. bogh-braoin, " the vsanhow"
The
idea of swell-
K. bar, "anger, wrath"; The G. for "rage" is buath, and "to rage or madness" is buair. May not buair
ing into roundness appears also in cf.
"tumidus
provoke into
ira."
be the original form of the L. ira
?
This idea of swelling, as connected with birth, also
shown by a comparison
phusao;
for
phuo
of the
means, transitively,
beget, to bring forth," but
phuma,
may be
Greek verbs phuo and " to
make
to grow, to
a noun derived from
it,
DOMESTIC ANIMALS AND IMPLEMENTS.
69
means "a tumour, a boil," phusis means "nature," but phusao means "to blow, to puff up," pliuton is "a plant, a
it also means "a tumour." With H. verb parach, " to sprout," and the above. The same idea seems to lie under
a child," but
tree,
these compare the
E. bourgeon, as
fecund us and
the old L. verb feo, for besides
meaning
" fruitful," there are from
"teeming" with young
fetus,
it
felix, both
the participial adjective
(properly,
"made
fruitful"),
fenus, " capital lent on interest " (that which swells and produces
profit), or
which means
"the
and swollen
of trees," swelling
and the noun fetus,
and
also " the fruit
Fenus,
to maturity.
" inter-
from feo, has analogies in the Gr. tokos, "offspring,
est,"
interest,"
and the H. marbith, "progeny,
rabah, "to become L. fenum, "hay,"
fruitful,"
but
lying idea, then
if
great, to multiply,"
from
interest,"
Festus says that
derived from feo; this derivation
is
unintelligible if feo
be
interest itself,"
" the offspring of animals,"
means
only " to bring forth
"
young,
is
" to
"swelling into roundness" be the under-
fenum,
like the
Gr.
phuma, K.
crug, G.
broin, implies " roundness," and points to the form of the " hay-cocks," the grass
(2.)
little
round hillocks into which the withered
gathered.
is
If,
primarily
then, the root b-r,
describes
the
S.
bhri or bhar, G. beir,
external
gestation, the next step in the
symptoms
of
incipient
development of the meaning
of the root will bring us to the continuance of the condition till it
"to
reaches
its
issue; bhri, bhar,
bear, to carry" about for
means
beir
mean
a time, just as H. sabal
" to bear, to cany," hence " to be pregnant."
this general sense of carrying there are
bhri,
will thus
H. parah, G.
phoreC,
A.-S.
beir,
bearan,
I.
beir, L,
beoran,
many words
—
S.
fero, Gr. phero,
byran,
por-to, and probably the Ger. pfer-d
In
E.
(q.v.),
bear,
L.
" a horse,"
70
THE ETRUSCANS.
because
it
used to carry a man, just as the H. has
is
pered, "a mule," from the root par, bar. (3.)
In
fact, this
in the order of time, the cause
for,
This
transitive
meaning belongs
beget, create, produce," the
par ere and par are
L.
curing" a thing to be.
brawn, boar (4.) size,
When
come
third signification ought to
in
To
must precede the
" to
H. bara,
the
to
first,
effect.
beir, " to beget," and the
I.
the sense of "causing, pro-
head
this
also belongs the
E.
(Sc. breem), "a male sow."
the bud on the tree has swollen to
its full
" bursts forth " into leaf and bloom and branch.
it
Hence the H. parach, "to break fly"; the
K. nouns brig, "the tops of
" hair "
Gr.-I.-K.
;
sprout,
to
forth,
trees,"
and brigaw,
bar, " the top of anything, a top or
summit, a branch"; E. a bar, a spar; H. beriach, cross-beam,
a bolt,
to
a bar, a
prince."
In
the
case
"a of
animals, the " burst forth " becomes also " bring forth "
thus the
H, parah means
" to bear young, to
be
fruitful ";
G.-I. beir, "to bring forth"; L. pario, "bring forth"; A.-S.
baeran, "to bring forth"; E. bear, with
To
this
its
derivatives.
head belongs the E. "farrow" sow, but
to the
"barrow" sow. Other roots besides this one have the double meaning of " burst forth " and " bring
previous head a
forth," as the
H. giach, goach, from which comes gihon,
" a river," because (.5.)
The
it "
bursts forth " from
results of this succession of causes
are exhibited
in
results I take as examples: (1)
H.
used in that sense in Gadhelic
also),
to
carry";
son," from the old (2)
and
effects
numerous words, some of which denote
inanimate things, as E. burden, birth
G. mac, "a
its source.
the
H.
par,
bar,
;
but of the animate
"a son" (sometimes
with which compare the
G. verb mac, "to bear,
"a
bull,
a bullock,*'
fern,
parah, Ger. farre, fem. farse, A.-S. fear, Gr. fem. por-tis;
DOMESTIC ANIMALS AND IMPI^EMENTS. (3)
the A.-S. barn,
"a
lamb, a kid,"
and
"a
a
colt,
sense
H. par, the G. has "a calf," bioraiche, "a
Other results not animate are
filly."
"a
bread";
G.
bar,
E.
"6arley"; K. bara, "bread"; Gr. bora,
crop
of
corn,
food"; from
this
form, haracl
or borad,
Sc.
me
a more
than to take bread from bray,
" to
pound";
(as
in
H. bar means
"a
means
" a fertile region."
(8)
Purah
branch," and poroth, "branches."
means "seed." sown
field
is
iifarenna), It is
worthy
either the corn as growing
in the fields or as stored clean in the bar-n. in Ger.
"pasture,
seems to
this
"meal," and the G. braich, bracha, "malt."
remark that
(1)
whence, by metathesis, the A.-S.
from this bar also come the L. far and farina
of
:
bere =
bear,
G. root -noun bar I take an unused
breod, Ger. brod, E. bread; likely derivation
"men";
as
bullock," biorach,
a
foal,
bairn, P. bara,
son," Sc,
barna, "a youth," barnasa,
the same
in
lastly,
bioraidh,
beam, "a
71
(5) Because the
first
spear-like the root
(4)
Borde
(2)
H. means The G. por in
growth of grain in a
bar gives Corn, bar, K.
barf, L. barba, E. beard, Ger. bart, and possibly the E.
halbert, and the
It. sbirri,
from their "spears."
beard-like appearance of such a
young,
is called,
in Scotch,
field,
breard
or
fruges, fruor, fructus, come from this root. its
(6)
The
when the growth is breer. (7) The L. (8)
And from
resemblance to the sprouting grain, " a goad, a pin, a
bodkin," anything sharp and pointed
Opinions of
Lindsay.
—Burrus
lent of the Latin
Taylor. of Turkic
—
is like
is
called in
G. bior.
Others.
einBar, the Teutonic equiva-
amphora, from heran, " to bear or
All these words
hurun, " nose."
may be
carry."
explained by means
The Avar baaran,
explain burra and burrus, but not buris.
" red,"
would
THE ETRUSCANS.
72
NOTE. The Basque Language. The Basque language has caused almost plexity to philologists as the Etruscan.
Latham
yet undetermined.
With the
spirit, angel, paradise, there is
words like in
says, "
Nor yet with the Greek.
common.
German.
Nor
Skipitar.
There
yet with
the Keltic.
nothing,
is
in
much
as
per-
Its affinities are as
Latin,
beyond
no Bask word
Nor yet with the Nor yet with the
short,
like
anything
in
Southern, Central, or Western Europe."
But the name
Celtiberia, applied
by the Romans to that
part of Spain, warrants the presumption that the inhabitants
The present location the people who speak
of
may have been Spanish Celts. the language also may mean that
it
are the sole survivors of those Celts
of
it
whom
the
Roman
power, and at a later period the force of Gothic and Moorish conquest, drove into the mountain fastnesses of Biscay, as
the British Celts into Wales. to find, after the lapse of its
we need not wonder
If so,
more than a thousand
native ruggedness has been
years, that
considerably softened and
toned down by contact with the Romance languages around.
Let us examine some of the Basque words (1.)
This resembles the Etr.
Basque, Burua, "head."
burrus, from the G. as already shown.
A
:
barr, " the top of anything, a head,"
G. form, harr-amh, would be sounded
harruv, or barrav, which might become harrva, and then
harrua.
"beard"
(2.) is
B.
bizarra,
"beard."
The G. word
for
feasag.
Now, -ag and -arra are both of them roots, then, are
G. formatives; the
which seem to be the same. " a tree," and arria
is
(3
and
" a stone."
B. biz, and G. feas, 4.)
In B. arrecha
is
These words resemble
DOMESTIC ANIMALS AND IMPLEMENTS.
73
each other, the root-form in each being arr; and although it is difficult to
see
what connection there can be between
a tree and a stone, yet the G. word darag means both
"an oak-tree" The d
of
;
aspirating
"a
tree") and
darag may be dropped
madam, by vanishes
"a
dru,
(S.
as
small stone."
ma'am
E.
in
darag would thus give karag, arach-a
Etr.
(cf.
haracos, aracos), and also harga softened into aria. B. ur, "water."
Basque drops the
If the
Gadhelic, then there
no
is
for
into the sound of h, which easily
it
d
initial
difficulty in recognising
(5.)
of the
the
Gr.
dur, "water," in the B. ur, and (6.) in the B. uri, "rain," as
formed from ur, like L. imber, "rain," from the G. root
amh, "water, initial
d,
And
the ocean."
if
the Basque drops
for
degun, E. dawn,
(7.)
then B. egun, "day,"
is
A.-S. daeg, Ger. tag, K. dydd, G.-I. dia, "day."
The
root-idea in
"day"
"to shine"
is
suppose the B. eguzqui, " sun like
G.
burua), "winter"
the sense of "covering, dark-
(q.v.), in
And
gives the root ez, L. os,
star."
(13.)
"a
"a
The B. ezurra,
(11.)
when the termination -urra The B.
(10.) B. sua, "fire,"
samh, "the sun," samh-radh, "summer,"
the G.
in the sense of " fiery heat."
(12.)
a G. form, eg-us-ach,
taken from egun.
ness" (cf H. ab, "darkness").
may be
—
that
is,
-arra
resembles K. The B, ceru, "sky," seems
izar,
to
hide."
star,"
(14.)
rco,
"ice."
The B.
(15.)
frost,"
is
" bone,"
struck
off,
K. as-gwrn.
"a
ser, seren,
to
be
eul
for celu
(q.v,),
" to
"ice,"
lei,
is
E. rime, K. rhcw,
G. rco-leac ("frost-stone"),
"frost," illea,
ably the same word as G.
eel,
the B.
Similarly
probably the Gcr. reif, "hoar "frost," G.-I.
—
bone," Gr. osteon,
(one liquid for another), from the root cover,
(S.
(8.)
hence, I
;
(9.) The B. gau, gua ?), may be the G. gamh (formed like No. 1,
solus-acJi), is
" night " (for
" (as if
dyu)
"hair"
fal-t,
(curly hair?),
"hair"
(q.v.),
is
prob-
from
fill,
THE ETRUSCANS.
74 fal, " to
beguia, "eye"
L. cap-illus, " hair
" (cf.
go round
hegulaT),
(for
L. acies and oculus).
(cf.
is
"),
The B. oina,
(17.)
be an abraded derivative from G. cos, cois, cois-ainn, cois-na, coi-na, oina. " god " (E. Jingo
me
seems to
?),
(16.)
The B.
G. feigh, "sharp"
like the
"foot,"
"a
may
foot," as if
The B. jainco,
(18.)
be a similar formation,
to
di-ainn (with co added, as in the Teutonic Tuisco), from the G. dia, "god."
same root as Taranes, the
evidently the
"thunder."
Romance
(20.)
for
L. tellure, " earth "
t'lur,
the
ua
(21.)
sei, "six," are
Aryan) thri and
here to be as in
As
hand
me
to
or perhaps
be
it is
hiru, " three,"
burua
(No.
"hand."
I
hadd
believe
a softer form of the
1),
to the rest, the English "
or
baud, "
hand
" is
to hold,"
being "that by which we lay hold of anything";
the G. lamh, " the hand,"
Gr.
;
god of
identical with the Gadhelic (and
connected with the A.-S. Scotch the
Celtic
seems to
The B. numerals
(23.) B. escua,
se,
G. -amh, or -abh.
lur, " earth,"
The B.
the G. uir, " earth,"
and (22.)
The B. turmoi, "thunder," has
(19.)
lamb-ano, "I
escua seems
to
me
take,
is
I
similarly connected with the
lay
hold
to be another
of."
So the B.
form of the G. sgabh
(which, in Kymric, might be written esgahh or ysgahh), " to lay hold
of,
to seize."
These twenty-three analogies are the cursory
glance
of
result of a
mere
the Basque words given in Latham's
" Comparative Philology."
It
examination of the whole
list
is
probable that a careful
might supply some more
points of resemblance between the Basque and the Celtic,
DOMESTIC ANIMALS AND IMPLEMENTS.
CHAPTER
75
III.
DOMESTIC ANIMALS AND IMPLEMENTS.
Part Capra,
1.
a Goat.
GapUS,
3.
II.
Damnus,
2,
a Chariot
;
a Horse.
with which take
4. -fflsar, a God.
Capra, a Goat
1.
Having
Damnus, a Horse.
2.
in the preceding chapters given a few examples of
the method on which I purpose to conduct this inquiry, I
now proceed up
to us a
lation in
to undertake a wider survey,
new
and,
it
may
be,
which
an interesting
Eoman mythology and
antiquities.
Etr. capra, " a she-goat," and with
it
will
open
field of
specu-
I take
up the
I join Etr.
damnus,
" a horse," for they are the only quadruped-names on our list,
and I expect
be able to show that both words come
to
from the same original
At "
first
goat " and
qualities
the facts
means
"
horse
common
—
"
root.
would say that
sight one
should be
is
impossible that
named from any
features or
to both, but I Avould at the outset note
(1) that in Irish the
" a goat,"
it
word gabhar, which now
was formerly, perhaps a thousand years
ago, used to signify " a horse," for, in the ancient manuscript
" Lives of the Saints," the Irish geographical
gabhra,
now
Lagore,
is
translated
name Loch-
by the L. "stagnum
equi,"
THE ETRUSCANS.
76 " the horse's lake "
and (2) our examination of the Etruscan
;
bird-names, in a subsequent section,
may
induce the belief
that the old name-makers were scientific enough to give
names
to
animals rather from their physical features or their
And
habits than from such accidents as voice or colour.
just as most of the bird-names are expressive of habits, so
the names capra and habit
common
boar,
for
the
to
damnus
both have reference to a
the " horse," the " goat," and the wild
wild
boar,
name, Gr.
has a similar
too,
Any who
kapros, L. 'aper, N. hafra.
are disposed to
doubt that the same name can denote animals so diverse,
have only
remember that the
to
"an oak" (G. darag, I. "an oak," means
Celtic
Gr. phegos,
damh
that the G.
dama, "a
little
may
cite
fiadh,
G.
means
K. deru), that the "a beech" (fagus),
dair, in L.
or " rabbit"
"a hare"
in
is
in
(L.
G.
dog" (E. coney, L. cuniculus),
from G. cu, coin, "a dog." I
tree,"
means both "an ox" and "a deer"
doe"), and that
coinean, "a
called
"a
S. dru,
If
more instances be required,
" a deer,"
properly any
" wild
melon and the L. malum, which mean "an apple," but the Persic mul means "a pear"; the L. quercus, according to Max MuUer, is derived from A.-S. animal; the Gr.
furh, E. fir;'" and in the Semitic languages, (q.v.)
means "a young lamb," but
Samaritan "a boy," in ^thiopic fawn, a young gazelle"
them
being " the
There can be capra)
all
"a
Syriac kid,"
— of
H. taleh
"a
boy," in
in Arabic
the underlying idea
"a
common
to
an animal,"
doubt that the Etr. capra (L. caper,
the G. gabhar,
is
found in
young
little
in
"a
the Celtic dialects.
she-goat"
The
—
a word which
transition from
is
gabar
* I derive quercus from G. darag, "an oak," thus: G. darag, garag
{g for
quer-c-us.
(Z,
see gallan), karach, quarach (G. ^oig, L. gwinque), L.
DOMESTIC ANIMALS AND IMPLEMENTS. (h not aspirated) to
caper and capra
is
77
so obvious, that the
identity of the words can scarcely be questioned, futile to object that
G. gabar
so
The form gab bar,
the Latin.
for it is identical
a
goat
too,
is
"
has to borrow
if it
from the Etruscan or
must be older than capra,
with the H. tsaphar, "to go or dance in
to leap," which,
circle,
"
it
a loan-word, for an inde-
is
pendent language must be miserably poor
common an animal-name as
and
in the primitive
bably had the form gab bar, for the often represent the gutturals
g and
k.
language, pro-
H. and S. dsh, From tsaphar,
tsh
the
H. forms the noun tsaphir, "a goat," which is of either gender, and, like the G. gabhar, must have a masculine or a feminine attributive joined to
The
gender.
it
in order to distinguish the
goat, then, is " the leaper,"
and any one who
has seen the sudden skips and bounds which a kid takes, first
to one side
goat
is
and then
to another, will not
indeed " the leaper."
The same
the Gr. aix, "a, goat," from aisso,
deny that the
idea shows itself in
"I move with
motion, I dart or glance"; the H.,
also,
a quick
"a
has ditsa,
wild goat," from the verb duts, "to leap, to dance" softened form of dants,
whence Ger. tanzen, E. dance.
Verbs, of which the root-idea leap," are also
is
"to go in a
circle, to
used in a tropical sense to denote (1) " swiftThus, in P.
ness," (2) "joy."
yamin means
—
yama means "a "
horse," but
"a heifer, agh is also whence Gr. ag-(h)allomai, "I leap" for
" happy, fortunate
in
;
G. agh
is
a fawn," sometimes " an ox, a bull, a cow," but
"joy, happiness," "joy," circle,
"I to
exult."
wheel in
swallow" (from horse," with
a
circle, to
Then
Further, from flight,"
H. darar, "to
fly in
a
come the H. word derur, "a and the Ar. darar, "a swift
its gyrations),
which compare the H. dahar, dur, " to go in
be borne on swiftly," as a horse and
as to
damnus.
The
horse
is
rider.
also a " leaper,"
and
THE ETRUSCANS.
78
and the noun sus, "a horse," from the verb
to exult,"
" to leap for joy." different animals,
H.
the
" to leap as a horse,
H. has the verb salad,
therefore the
verbs
leap," are
And
siis,
and the goat are
just as the horse
and yet have some habits in common,
so
meaning "
to
tsaphar and
sus, although both
Sus
differently applied.
rather
describes
the
regulated onward leaps of the horse in a trot or a canter, resulting in a swift progressive motion, while tsaphar, like
Gr. aisso, denotes the sudden jerking leaps of a goat on the same spot.
This difference
word capriole, which, although
is
marked
clearly
it is
in the E.
derived from caper, " a
This
goat," yet applies only to a peculiar leap of the Jiorse. difference also appears in
brother
sas, " a moth," which, like its
that the animal takes a short leap
sus, implies
or flight,
H.
and then comes down again;
similarly, another
Semitic verb, chagal, "to advance by short leaps," in the
manner
of a
crow or of a
chargal,
the modern P. hakla, confined to the is
the
man
with his feet
name
H.
for "
for it occurs in
"a
stutterer."
Nor
may mean
Now,
Genesis, I
am
" the leaper."
Etr. dainmis, " a horse,"
H.
that, for
gives
sus,
is
and
the word sus
language, for in ancient Assyrian, susu
a horse."
as
sus
is
a very old word,
led to expect that in old
languages like the Celtic and Etruscan, the
like
tied,
" to gallop as a horse, to leap as a locust,"
name
for " horse"
I therefore proceed to prove that is,
in very fact, only a
word
that,
leaper." And here I may say damnus may seem to be as the name
means "the
however unique
a horse, yet
it
is
not without a peer, for our English
who is urging his dobbin to fresh activity, has mouth probably the same word which the Etruscans
teamster, in his
used more than two thousand years ago; dobbin, by the
change of h into is
damnus.
m (see
tuber),
is
dommin, and
that, again,
DOMESTIC ANIMALS AND IMPLEMENTS. In tracias the derivation of
damnus,
79
would remind the
I
reader that in the primitive unbroken language of mankind,
root-words were
the
different
few in number, and that
doubtless
and yet cognate applications of the same root-idea
were expressed by slight phonetic changes on the
Many
examples of this could be adduced
root.
some have been
;
given under the head Etr. burrus, from the root bar.
In
we have many instances of the same kind from we form clash, clutch, clatter, cluster, and Sc. skelp from tread, we take stride, straddle. Let me, English
;
clap,
;
therefore,
go to the Noachian language and
gaph
unaspirated,
or,
Aryan form
From gap
of the
I
H.
or gap, "to leap";
this is the
root tsaph, in tsaph-ar,
"to leap."
take the Etruscan word gapzis, " a chariot," as
be shown
will
gab
select the root
own
in its
therefore the root
But
place.
gab may be
6
m
is
gam.
written
(see
tuber);
may
Again, d
take the place of g, for both letters are soft checks, the one
produced by a guttural, and the other by a dental contact
in "
indeed, so closely allied are
;
his
^loom
English "
and
Max
stones are frequently called Miiller, in his " Science of
the difference
between d and
that Webster,
such a word as
that
insists
"
;
in Ireland, the
"dallan"
young Hawaian
to
The change
ts
g.
into d, without the intervention of g, occurs in the
tsabab, " to go slowly," which
The
root
gam may
becomes lam, L. Ulysses
;
for
d and
I
written
;
of
H. verb dabab.
Again,
dam
interchange, as in Gr. OcZusseus,
Gr. cZakruma, L. S.
^acryma
ko^a, koJa,
where a Hindu pronounces a
Roman
also
thus be written dam.
decZicare, olox for odox
word, the
is
stones;
Language," states that
takes months of labour to teach a
know
g,
ought to be pronounced " cZloom
"gallan"
it
Dictionary,
d and
c?
;
L. de^icare
" a hog."
for
Indeed,
at the beginning of a root-
pronounces a liquid
I,
and
in
Hebrew,
THE ETRUSCANS.
80
d
allied to
The
into
another
t,
liquid
closely
I.
root-forms, then, are, unaspirated, tsap, gap, gab,
gam, dam, lam, Of
changed
frequently
is
course,
yielding tsaphar,
gabhar, dabar, labar.
it is
not necessary to add that any of these words
its
vowel-sound changed without in the least
may have
affecting its identity, for the vowels are only the flesh
blood, the colour
may
and complexion of the word, consonants
the
while
vary;
all
of
are the bones
which of the
The
skeleton which determines the figure of the animal.
G.
dialect
and
seems to have shunned the use of the root gap,
gab, in the sense of "leaping," probably because
it
had
already two verbs of the same sound, gabh, " to take," and " to
gabh,
go swiftly."
examples of gab, " to leap
I "
—
G. only these two
in
find
cap, " a cart or tumbril," Etr.
gapuSy and cap-ull, "a mare," formerly "a
it
gamh-uinn
gives G.
(genitive
gabh-uinn, "a young cow, to twelve
months
old,
and
horse," L.
common in G., for gamhna), written also
The form gam, however,
caballus.
is
bullock, or deer,"
its
derivative
from
six
gamhn-ach, "a
young cow." The Ger. has gemse, "a mountain-goat, to which corresponds in meaning and derivathe leaper " ;
tion the F.
From
cham-ois.
the G.
gamh-, "a
cow," I
take the L. vacca, " a cow," for the root of the L. word vac-,
which
names
by
or,
was the
earlier form.
is
Now, cav-
pronounced gav-.
for the
commonest
expressed in Latin is
is
metathesis, cav-, which, as Columella tells us,
certainly not a
is
Here
identical with it is
G. gamh-,
worthy of notice that
notions, such as that of cow, are
by words
of Gadhelic origin, for L.
Greek word, nor
is
vacca
G. gav- borrowed from
the Latin, for the metathesis in vacca, and the identity of
G.
gamh
with H. tsaph, prove that the G. form
than the L. vacca.
The E. word cow
is
is earlier
of different origin
;
DOMESTIC ANIMALS AND IMPLEMENTS. the S. gau, Ger. kuh,
it is
low
"
low " and " cow
"
;
The K. has no word from
it
" are
H. gaah, Gr. goa-ein, "to the same word
"cow" from
for
81
(I
for
g or
Jc).
gamh, but "a she-goat," Celtic gabhar, "a goat," or a The E. verb gamL. capra. the root
the F., besides chamois, has chevre,
which may either be the
Romance
corruption of the
bol, "to dance, skijj about, frisk, leap,"
from the F.
jambe
leg," late L.
gam, "to
(as if
gambe), "a
" a hoof"
usually derived
is
leg," It.
gamba, "a
gamba, but the root of all these is The Gr: kapros, "the wild boar, the ;
leap."
leaper," L. aper, has its counterpart in the Ger. frisch-
ling, " a
young wild boar," from the same
root as the E.
frisk, "to leap."
The next form
of our original root
is
From
dam.
this
damh, "an ox, a hart, a buck," L. dama (masc. "a doe or deer," F. daim, daine; the Ger. has dam-hirsch, "a buck," and dam-hirsch-kuh, " a doe." From dam the G. also forms the verb damhs, " to skip, to the G. has
or
fern.),
hop," the adj. damh-air, "eager, keen," as
if
to denote
"leaping eagerness," the noun damh, "learning,"
"eagerness"
(cf.
L. studeo, studium), and from
noun damhail, "a student" has
dam-uno, it
shows
meaning;
itself plainly
for instance, in
and H. agal, "
(cf.
H. parah,
corresponds with the G.
both
is
friskiness
idea
The
comes
it
idea of "eager-
in other root-words of the
H. had as, "to
the
The K.
H. verb tsaphar, "to
leap,"
same
leap, to hasten,"
From
calf of the first year, a bullock,
q.v.);
in this sense
gamh-uinn,
restricted to yearling animals,
by their this
L. studiosus).
to roll," Ar. " to hasten, to hurry."
agal comes H. e'glah, " a a heifer"
(cf.
"to beseech earnestly."
ness" does not appear in the
but
literally
eglah exactly
for the application of
which are distinguished
and the joyous use of their limbs; and out
strongly in
the jiEthiopic form
of
82
THE ETRUSCANS.
H. eglah, wbicli signifies " a calf, a whelp," and even " an infant," The young of other animals are also named from and
their "leaping
"a
frisking," for the
H. word car means
lamb," from the verb carar, "to move in a circle"
Hesychius says that the lonians used
tsphar), "to dance."
kar
the word
"a hart" "a ram,"
"a
(literally is
"a sheep";
to signify
as the G. caor,
for
The
sheep."
seems to be G.
that
Gr.
karios
the same word
is
has also carr-fiadh,
The
"the wild dancer").
jDarticiple
the same
krios, is
the
reith, "to leap"; aries
G*.
areith, "leaping," like the L.
nouns animans, sapiens; or aries
From
Grr.
and the L. aries, ariet-
;
G. reithe, "a ram," from
participial
(cf.
may be
for
H.
root car, in the sense of "jolt-
ing," or of wheels going "
round and round," the H. has
caries.
car, "a camel's saddle," and circaroth, " dromedaries, swift
camels"
;
the G. has carr, "a dray, a waggon," L. carrus,
currus, E. cart, A.-S. craet (by metathesis for car-et),
N. kaerre, E. car; the K. has wheels, a cart,
the
And,
a waggon."
carr,
"a
sledge without
in the sense of " leaping,"
K. has garr, "the leg," It. gamba, F. jambe, as above. the use of K. carr to mean "a wheel-less sledge," it
From
would seem that the idea of "jolting" prevails in these
names
for vehicles,
and in point of time the jolting sledge
must have preceded the dray and the chariot. From all these considerations and examples, but
especially
from the use of gabhar, "the goat, the leaper," in old Irish to
mean "a
horse," I believe that the Etruscan
only another form of the G. gives
damainn
" the leaper."
G.,
but,
{d for
for
the
is
gamhainn
from which comes dam-n-us,
The form damainn does not now
preferring
leum-n-ach,
(J),
gamhainn,
dainnus
initial
sound of
I,
the
exist in
G. has
" any creature that leaps, hops, or bounds "
and leumn-ach, damn-ach, would give danimis.
;
The
DOMESTIC ANIMALS AND IJIPLEMEXTS. nearest approach to a horse
is
expresses by the word lair;
lamh-air, the nih root in
= v)
mare," which the G.
another spelling for
is
The lam
being quiescent.
the
is
dam, and -air corresponds with the termination -ainn
gamhainn, and
fore
(
"a
this
83
denotes the agent or doer
"the leaper," like gabhar, and
dain7ius.
And
if
the
damnus was
distinguished from caballus, "the
name
of "leaper," supported as
it
" a
lair
young
is
thereto
horse," as
horse," then the
'paclz is
;
closely allied
is
by the H. sus,
is
not
inappropriate. I is
am
inclined to think that our E.
also of Eastern
S.
hresh, "to neigh,"
in
H.
of verbs
common name horse
The common
origin.
derivation from
very suitable, but the occurrence
is
meaning "
to leap as a horse,"
that in that very ancient language, which of
all
and the
fact
others brings
us nearest to the primitive man's ideas of things as expressed in words, nearly
all
the names for horse, ass,
mule
are taken either from " swift running," or from " leaping,"
throws some suspicion on the S. hresh as the root of horse. I
know
of only one other
neigher," and that is
name which may mean "the
the Sc. naig, colloquial E. nag, which
is
probably taken from A.-S. hnaegan, "to neigh."
I
therefore offer another derivation of horse.
In Ezekiel xxvii. 14, three kinds of horses are mentioned,
common
horses
mules (peradim).
(susim),
riding-horses
The second
(para shim), and
of these
primarily signifies " a horseman," for
names (parash)
it is
formed from the
verb parash, parats, parak, parad, "to break, to spread out, to separate," as the legs in riding (cf
E. breeches).
Gesenius says that the force of these verbs syllable rats, as well as in
the par.
lies
in
the
For rats the Greeks root,
would give
Ger. (h)ross, N. oers, A.-S. hors, E. horse,
for riding.
write hress5, which,
if it
be also a Teutonic
84
THE ETRUSCANS.
In modern German there
nothing nearer to the H. root
is
than brechen (H. parak), and s-preits-en (H. parats),
and perhaps pferd, "a horse" (H. parad); but (H. parash) means " to break," and there
is
"a
thence an easy transition to hross,
From bris
G. bris
in
written hris,
if this is
horse."
the G. has rosg, "day-break," also " the eye-
lids," separating like
H. parak, the
man
the legs of a
"a
tuber), forms marc,
riding-horse,"
From
in riding.
G., by changing p, that
is
into tn (see
h,
" a rider,
marc-ach,
a horseman, a dragoon," and other words.
Thus the G.
again shows a close approximation to the H., for
bris and mar-c
has
it
parash and parak. The G. name for a common horse is each, L. equus. The idea of "swiftness, rapidity" lies hid in each also, for derivative
its
wheeh"
The
for
each an, already quoted, means "a
each
S. for
word
for
"horse"
vehicle,
is
(of
a
which the root
is
hacque, E. hack.
a9), P. a9pa, old Fr.
"a
a9-va
is
blast,
vaha, with
a carriage";
its
derivative
both names given to
it
up the wind
pered, "a mule."
another
vahana,
In connection with each and
vehi, in this sense, I cite "the wild ass,"
" which snuffeth
S.,
the L. verb veh-ere, vehi,
cf.
equivalent to cito ferri.
a'ir,
In
from
its
H. pere, and H.
hot, ardent running,
at its pleasure,"
The meaning
and the H.
of "eagerness"
which we
found to reside in the syllable dam, the root of Etr. damnus, exists also in the
"a
G. syllable
soldier" (cath,
"a
as-laich, "to beseech, also
as,
for
G. as-cath means
battle"), as-call, to
entreat
"an
earnestly."
be the root-syllable of G. as-al, "an
ass,"
onset,"
and
This
may
K. as-yn,
L. as- in us, the wild ass of Asia being noted of old for eager running.
Perhaps the E. ask, A.-S. ascian,
the same root, for
We
it
originally
meant
is
its
from
" to urge, to press."
have thus examined the root-forms gap, gab, gam,
DOMESTIC ANIMALS AND i:\IPLEMENTS.
dam, and now
there remains only the form
85
lam
;
but this
introduces some difficult problems
last is important, for it
Roman and Grecian mythology and antiquities, and it may therefore detain us for some time. From this root lam come the G. leum, I. leim, K. llammu, "to skip or hop," Arm. 11am, "a leap," Ger. lamm, "a lamb," E. in
lamb, where the
h represents the second
m
of the Ger.
;
with lamb, "the leaper," compare the Ionian car, or kar, " a sheep, a lamb," already referred
and the Sc, car, provincial
G. damh, must have
like the
"a
deer," for the Ger.
From leum
venison,"
"a
lamb," and
K. oen, latest
plu.
this,
to,
the
for " calves."
the
is
"a
car,
lamb,"
also at
one time
signified
word lammer means "a haunch of the G. forms
lubhan
(as if
luman),
with hh quiescent, becomes luan, uan,
wyn.
Observe here that the K. oen
and the most corrupt form of the
the G.
H.
In German, lamm,
From
earliest.
the root
nounced luv), by dropping the
I,
is
the
original root,
and
lumh,
or
lubh
(pro-
as in luan, uan, I form
the L. ov-is, Gr. oFis, ois, "the leaper"; and this derivais confirmed by the Ionian kar, G. caor, "a sheep," and the K. dafad, "a sheep," from dam, damh, "to leap."
tion
Has the Gr. daphne,
" the laurel,"
sacred to Apollo, any connection with the root
dam, damh,
Here comes an
inquiry.
daph, "to leap," leap,"
and
to hasten "
The G.
like
like L. salix,
"a
willow," from salio,
H. hadas, "myrtle," from hadas, "to
"I
leap,
?
root
leum
is
probably the source of the K. llwf,
" a leap," and the Teutonic verbs, Goth, hlaupan, Ger.
laufen, A.-S. hleapan, E. leap.
leub
—
I
form Lupercus
god, the goat-god";
"the
leaper,
From leum
—
that
is,
(as if leup-air-ach), " the leaper-
and from lam, lab
I
form L. Labro,
the goat-hero," Hercules, in Etruscan topo-
graphy, a sea-port near the
mouth
of the Eiver Arno,
men-
THE ETRUSCANS.
86
tioned in the Antouine
Itinerary
Ad
as
Herculem, and
entered in modern geographies as Portus Herculis Labronis, or Liburnum,
By way
now
Livorno, Leghorn.
of digression, which
may
monotony
relieve the
amono: roots, I wish to examine at length
of our diffffing
up a
these two names, Liipercus and Labro, for they open
wide and,
it
may
take Labro, which, in
us, therefore, first
"the
Let
be, interesting field of speculation.
goat, the goat-hero,"
my
view,
means
from the G. gabhar, "a goat."
Excursus on Labro Hercules. ^
The founders
of nations, of families, of religions have
always been held in grateful remembrance by their followers;
hence the Romans deified Romulus
the Plantagenets and
;
the Stewarts bore the surname of their
Buddhism takes of the race was
ancestor
first
and
name from Buddha. And if the founder known by a name drawn from some visible
its
was likened, or
object which he resembled, or to which he if
;
he or his demesne had any prominent and distinguishing
features, that thing has
his posterity.
become the standard, the badge
monarchy, was commemorated in the huge the palaces of Nineveh
;
speak of the Russian bear, the
happened
"
man-bulls " of
common language, we Roman eagles, the land of
and thus,
Edom, the Crescent and the to
of
Thus, As-shur, the founder of the Assyrian
in
Cross.
Again,
if
a kingdom
be a composite realm, made up of two or more
portions joined together under one sovereign, their separate
symbols or badges were combined into one
England and Scotland combined and the unicorn in friendly prophecy a kingly power
—
is
;
thus, Britain
represented by the lion
co-oi3eration, just is
symbolised by
as in ancient
"a
lion with
DOMESTIC ANIMALS AND IMPLEMENTS, In the vision of Daniel (chap,
eagles' wings."
"
ram with two horns
Media and
87
Persia,
"
the "
and
viii.),
the
means the combined kingdoms rough he-goat "
is
of
Macedonia,
The name
the conqueror of Greece, and then of Persia.
Persia, in the Aryan languages, according to some, may-
have the same etymon as the verb
parash
means "a
(q.v.)
tiger."
Its
H. form Paras
its
—
—
that
modern forms are
from
is,
but others suppose that the
name
Fars, a province
Be that the King of Persia, when a diadem, a ram's head made of stones. It is also known that
of Persia, and Parsees, the fire-worshippers in India.
that as
it
may,
it is
certain
leading his army, wore, for gold,
and
set with' precious
a he-goat was the symbol of Macedonia,
for bronzes
have
been dug up there having on them the figure of a goat with one horn capital
550
;
and among the
of Persia,
B.C., in
there
the
one,
is
which a Persian
a goat with one horn, to
was subject
scul23tors of Persepolis,
probably executed about pictured as leading captive
is
mean
that at that time Macedonia
Further, on a
to the Persian kings.
Florentine
collection
the ancient
both
symbols
are
gem
found,
in
the
ram's head with two horns, and the goat's head with one horn.
The myth regarding the he-goat " Caranus, the first king,
was an Argive, and descended from
men, and not knowing whither
to proceed,
goats.
Doubting what
meant, he wandered northwards, until he reached the
city Edessa, near to the spot
now
he consulted an
and was told that he would found an empire, and
would be guided thereto by some this
Macedonia runs thus
Leaving Argos with a band of his fellow-country-
Hercules.
oracle,
of
stands.
where Saloniki (Thessalonica)
Here he was overtaken by a heavy storm sent
by Zeus, and observing a herd of goats running from the
city,
he remembered the words of the
oracle,
it
into
bade his
88
THE ETRUSCANS.
men follow, and, entering, took the city by memory of this incident he called the city city,'
and adopted the goat
In
surprise.
Aigse,
'
goat-
Now, Hesy-
as his standard."
chius tells us that the Cretans called " the goat " Garanus,
and Xenophon says that Caranus meant " signification of
the Iliad,
it
koiranos
in
Lord "
is
Homeric Greek, although, equivalent for a
king. (q.v.)
The
the club of Hercules.
contained in the
residue of truth, therefore, which
myth probably amounts
of Macedonia in
some way owed
and that he who
among them,
first
their
In
Italy,
abolished
first
to this, that the
origin to the
its
established order
leader and chief, was called Caranus,
Hercules
is
and
of the Celtic race,
of
and on the reverse
side,
race of Hercules,
" the goat."
Some medals
leader."
Macedonia have Jupiter on the one
kingdom
in
the tropical meaning, just as H. alliiph
means both "an ox" and "a
is
the
is
has more the appearance of an epithet (like
Caranus), gradually becoming an "
which
lord,"
also said to
to
have been the founder
have built some towns in Gaul.
under the name of Garanus or Recaranus, he
human
sacrifices, set
up the worship
of
fire,
and
slew Cacus, on the Palatine Mount, whose cave there was
long one of the sights of Rome.
Hercules was
honoured in Assyria under the name of Nin tions
he
is
;
in inscrip-
called Pal-kura or Pal-zira, " son of the
This agrees with the meaning
(?)
with this root car,
The H. has as,
aran,
lord."
of Caranus, " the goat-lord,"
a denominative applied to a hero, from the root car " to leap, to dance."
much
"a
(q.v.),
various words connected
wild goat" (cf
caranus),
C'h. arad, "a wild ass," charad, "to tremble, to hasten " (which idea of trembling is allied to that of leap-
a'rod,
ing),
"a
char-gal, "to leap, to gallop," as a horse, and car,
fat
ram, a wether, a battering ram," L. aries.
Gr. tragos,
"a
goat," I take to be formed
The
by metathesis
DOMESTIC ANIMALS AND IMPLEMENTS. from targos
—
that
is,
car-ag-os,
camag, &c.)— so
formative (see corrag,
"a
Ionian car means " a goat."
sheep version
while the
that,
caran may mean
sheep," carag and
That the same word maj^ mean both goat and by the H. seh, which, in the English
j)roved
is
common G.
being a
a(j
89
of
the
"lamb" and
Pentateuch,
rendered
is
The H.
"kid."
root
indifferently
which
ayl,
presently quote, furnishes other proofs, for ayil
is "
I
by
shall
a ram,"
ayal means "a goat,"
stag, a hart," and the Ar. ayil, "a wild and ayalah, " a hind, a wild goat." In G. the
root car retains
meaning
its
of " leaping," for
"a hart," and gearr-fiadh, "a caora is "a sheep" or "a ram."
carr-fiadh
hare," while caor,
(q.v.) is
Besides those already named, there was also a Cretan Hercules, one of the Idsean Dactyli, there,
father Zeus,
to
of Asia Minor,
his
is
hand,
whom
ancient tradition
Omphale,
said to have married
name Musagetes, was
and, under the
associated with the Muses. it
his
of Cai-anus, " the
At Rome, Hercules was represented with a
their queen.
in
suppose that
I
be the progenitors of the Etruscans, held Hercules
in special honour, for he
lyre
and
and nurture-land of
bii'th-
he bore the Cretan name
The Lydians
goat."
makes
the famous
too, in
was Apollo that was
But
in
Athens and in Sparta
called Cameios,
and at the Carneia,
the great national festivals held there in his honour, the chief feature was martial
Carneios must
emblem
is
of the sun
(cf.
who
This
name
it
the Mendesian worship of the goat),
where was the famous oracle of Apollo,
the figure of a wild goat's head.
another form of Caranus, and
Athenians,
contests.
refer to Caranus, Carnus, " the goat," as an
for a coin of Delphi,
has stamped on
and musical
is
Cranaoi
an epithet applied
are called Pelasgoi Cranaoi
;
and the
to the
belief
prevalent in Greece that the Athenians were autochthonous
90
THE ETRUSCANS.
points to a very early occupation of Attica by Pelasgians.
The language spoken
Delphi was the Doric
at
as the Heraclidse in their "
dialect,
and
" or conquest of Greece
Return
were assisted by the Dorians, there must have been between
them a community
From
or perhaps identity of race
this consideration alone I
too, as well as
name
of
faith.
Carneios, was " a goat-hero," both of
sons of Zeus, and that the Etruscans reverenced
the
and
might argue that Heracles,
Labro (G. gabhar, "a goat")
them
him under
—an argument
which might be further strengthened by the
fact that
one
of the oldest of Etruscan towns (Caere) kept a treasure at I suppose that the Dorian " Tragedy," " the goat-
Delphi.
May, held as
song," originated at the annual festivals in
Sun
rejoicings for the return of the
(Apollo) to power
vigour after his winter's torpidity (see Dionys-us,
were
rejoicings
name
common among
-ia).
Celtic nations also,
of " Bel's fire " (Beltane),
and
These
under the
and were marked by such
mirth and dances and mimes as prevailed in the Dionysian
and Dorian
festivals.
It
is
well known, also, that
the Celts the goat was held in special honour
seems
to
donia,
Roman
have been in the
for
among the
wall that
Roman
Forth to the Clyde, there
and the goat
period a symbol of Cale-
dug from the ruins
tablets
stretched
;
across
of the
the country from the
one which shows a
is
among
Roman
eagle clutching a prostrate goat, in allusion to the recent
conquest of Celtic
Scotland by the Romans.
solemn imprecations the Gaels slew a goat, " 'Twas all prepared
!
for
and from the rock
A goat, the patriarch of the flock, Before the kindling pile was
And
pierced
laid,
by Roderick's ready
*
*
The
life-blood
* ebbed in crimson
blade.
* tide,
In their
DOMESTIC ANI3IALS AND IMPLEMENTS. Tlie grisly priest,
91
with murmuring prayer,
A slender crosslet formed with care. *
*
*
The
-V:
crosslet's points of sparkling
wood
He quenched among the buhbling blood. And, as again the sign he reared. Hollow and hoarse his voice was heard, When flits this cross from man to man, Vich- Alpine's summons to his clan. '
Burst be the ear that fails to heed, Palsied the foot that shuns to speed. *
sinks that blood-stream in the
So may
necromancies,
eai-th,
his heart's-blood drench his hearth.'
The Etruscans fathers says,
*
*
%
As
for,
also
seem
to
have used the goat in their
speaking of them, one of the Christian
" Goats, too, have been confederates in this
And
art of soothsaying, trained to divination."
not only did
the Gaels reverence the goat, but the Welsh take
it
as their
seen in
national emblem, for St. David, their patron-saint,
is
pictures riding on a shaggy, patriarchal
Even the
name Gomer,
the reputed founder of the
unlike gobhar,
gomar,
" the goat."
goat.
Kymric
race, is
not
Again,
among
the
Cretans, the goat was associated with the holiest of traditions, for there,
on Mount Dicte, their Zeus grew up in divine
strength, fed
by honey and milk
—
the honey furnished by
the wild bees, and the goat Amaltheia providing him with milk.
Thus " Jove maintained the
life
given to
And
nourishment (drawn from) a foreign breast."
Norse mythology there
is still
in the
a goat, like Amaltheia, sup-
plying nourishment to gods and heroes,
where
him by
Odin's heroes dwell, " there
is
for
in Valhalla,
a goat called Hejdrun,
which standeth up and biteth the branches from that right famous tree called Lerathr.
Now, from out her
teats there
runneth so much mead that she fiUeth each day a drinking-
THE ETRUSCANS.
92 huge that
vessel so
the Einheriar (heroes) are
all
made
drunken thereby."
Now,
these facts and legends tend to prove that the
all
goat holds an important place in the earliest mythologies,
and
and heroes often had appellatives applied
that, as kings
them from the names
to
of other animals
the stag, the dog, the lion
—
—such
from the goat.
so also
anus, then, the ancestor of Philip of Macedonia,
greater son, Alexander,
rough
as the ox, If Car-
and of his
" the goat," " the he-goat," " the
is
he-goat " of Daniel's vision
and since Hercules, the
;
founder of the Celtic nation, and the benefactor of the early Italian tribes, the author of fire-worship in Italy (peculiarly
an Etruscan
rite),
called Caranus, " the goat," or Recar-
is
anus (G. righ, " a king," pronounced re,
Rhea, " queen
I cannot
"),
name
his Etruscan
whence L.
pr. n.
doubt that Labron, Labru was
or epithet
;
and
if so,
the Etruscans were
Gadhelic Celts, for the Gadhelic knows only gabhar, not
name
car, as a
Semo
for " the goat, the leaper."
Sancus, the Sabine
a similar meaning
King and
of Greece
this
rough."
To
is
;
for in Daniel's vision
H. word, when used
From
this
word
clear the way, let
as
me
first
barley," like L. arly the L.
word
is
hordeum,
hircus
of the
viii.
21) the
an
adjective,
H.
means " hairy,
name
Sancus.
examine the L. hircus, " a
The H.
root of sair
end, to bristle "
(L. horrere),
sair.
which come H. saar, " horror, a storm"
and saorah
;
(Dan.
I wish to derive the
the verb saar, "to stand on
" to shudder," from
saar, " hair"
Hercules, has, I believe,
symbolised by a " rough he-goat" (H. sair),
he-goat," the equivalent of is
name for
is
(fem.), " barley,
awny
or bearded
"barley," from horrere.
Simil-
"the rough, hairy animal,"
for the
same stock
as L. hirtus, hirsutus, "rough,
shaggy, bristly," and both are taken from the G. adj. friogh, "bristly."
The
original
form of hircus was fire us, whence
DOMESTIC ANIMALS AND IMPLEMENTS.
93
fhircus (Jh=h), hi reus, and friogli by metathesis gives
The G. friogh has a cognate
firgh, firc-us.
in the Gr.
phrisso, "to be rough, to bristle" (L. horrere), said of corn-fields, also is
"to shudder
"
If the
(H. saar).
pronounced frehh, with the hard aspirate,
it
G. friogh
readily gives
the Gr. verb phrisso and the Gr. noun phrix.
"rough
sense of
bristliness,"
wrath, a surly look."
In the
the G. has frith, " a forest,
Further, as sair, " the hairy one," in
H,, means also " a wood-demon, a satyr," so from Gr. dasus, " hairy, rough," I form a Gr. adj. -noun dasuros, " the hairy
and from
one,"
it,
by metathesis, saduros, saturos, "a
Now, by analogy,
a lewd, goatish fellow."
satyr,
Sancus to mean
" the
hairy,
strong one," an epithet
Hercules like the Etruscan Labro of
H.
ain
sair
this
occurs,
;
for the biliteral
of
root
As usual where
sa (letters shin and ain).
is
I take
may be represented in G. by a may become sag (whence, pro-
letter
guttural; thus the root sa bably, the
Eoman
coarse,
nappy military
and sag, with the nasal sound " the hairy one."
Sancus,
sagum),
cloak,
w^ould give sank,
inserted,
Semo is a contraction for name Semo Sancus must
And
if
Semi-homo,^ then the Sabine
" the deified goat-hero," raised to the sky,
mean
the same Norse,
way
as the goat figures in the
and the modern
guage any direct relation accept this derivation of
Had
Zodiac. to the
Sancus
;
much
in
Babylonian, the
Sabine lan-
the
Hebrew, we might at once but as
it
seek a link of connection and a derivation
we must Now, elsewhere. has not,
I have already said that the first idea contained in the root
saar
is
that of "shuddering, quivering" (Ger. schauern),
and of " hair standing on end denotes the " fierceness " of a
"
(L.
horrere)
storm or tempest
;
;
then
it
in this sense
the Gr. has thuella, " a storm," from thuo, " I rage, I rush ^
This
is
the
common
opinion, but see another under yEsar.
THE ETRUSCANS.
94 So in G. the
on."
is
"a
initial/ (see
tribe,
" hairy, rough,
fiannach means
heroic"; while fiann
gigantic,
fianne)
adj.
a family"
is
"a
hero," and fine (as
and with an
;
of the
s instead
"a storm"
halen and sex), sian means
if
(cf
Thus G. fiannach, " the hairy, heroic man,"
H. saar). may become siannach, shan-ch, Sanc-us, I have no proof that this
Hercules.
meaning of Sancus There
jecture.
favour of
it
are,
for in
;
names
the names Fox, Bull, Hare
member
as a con-
;
of the clan Cattan,
names
also personal
of animals, as in English
and in German, such names as
then in G. the proper
;
word
however, two or three considerations in
modern languages
are often taken from the
Hirsch, " stag "
the derivation and
is
I offer this view of the
;
the epithet of
name Catanach, a
means the " hairy " one
;
and
G. siannach, Sancus would appropriately describe the rough, hirsute coating of the goat, for the word fianna is in
always applied to the hair of animals such as the goat,
whereas
human
hair
young and
(of the
either folt (of the aged) or
is
cuailean
beautiful).
In another aspect, the names Sancus, Labro very well Hercules in the sense which I have assigned to them,
suit for,
in the passage already referred to, the
Daniel saw
anus
is
the national
that goat.
is
hero-founder
"
emblem
rough goat which
of Macedonia,
Sair, then, like Caranus,
and Car-
may mean
" the
of the family, the strong, prolific author of
a numerous progeny
;
for
other animal-names are used in
the same way; for instance, in H., a'ttud, " a he-goat," ,
used metaphorically to tribe,
mean
is
" the leader " of a nation or
" a principal man, a chief," the leading goat, as
it
the H. eglah, "a bullock," were, or bell-wether of the flock " " leader of the people so also H. a is a name given to ;
;
alloph, " gentle, tame," taken as a noun, means " an ox," or " the chief " of a family or tribe.
In the Third
Iliad,
Homer
DOMESTIC ANIMALS AND IMPLEMENTS.
"a ram"
likens Odusseus to
and
in
H.
and ayil
the same
(ktilos) leading on bis tribe, root ayl, wbich yields
triliteral
"a
(q.v.),
stag,
95
ayal
a ram," gives also ayil, "the
migbty
ones, leaders, nobles," " the rams," as it were, of the
State.
In H., ayil
Caranus), used as a
sair,
or is
the long-haired " he-goat "
is
by the high
by the tribe-" princes,"
sin-offering
on national feast-days
priest
hircus,
(cf.
;
while attud
the young, vigorous " he-goat," delighting in battle, " Ciii frons turgida cornibus
Primis et venerem et
pra?lia destinat."
Cognate with attud, the Ai-abic has atal, " the horse," as ready to " rush on
" in
the race.
Gesenius hesitates to give
a decided opinion as to the derivation of attud. to
be an Aryan word
;
and- as
its initial letter is
be of the same origin as G. oath, " I rush on."
If so,
Thus,
"a
battle,"
and Gr.
it
may
ai'sso,
to a tribe-
would well describe him as their leader in
also,
it
descriptive of the goat as a
is
Such a name, transferred
pugnacious animal. chieftain,
attud
I take
ain,
battle.
the Norse herse (from her, "war") was a cap-
tain-general, inferior in rank to a Jarl. I
have thus at some length discussed the position of the
goat in ancient history and mythology, and have examined various words, in
the subject in a
—
Hebrew and
all for
other languages, bearing on
the purpose of showing that leading
tribe, the ancestral
hero
as its first chieftain
whom
a country regards reverentially
and the author of
its
being,
may be
designated " the bull," " the ox," " the goat," " the ram." this sense
I
to the
In
understand the Etruscan name LartJi, Lars,
and the Latin lares, "the household gods";
them
men
community, the founders of a nation, the leaders of a
G. gabhar,
" the goat,"
for I trace
from the primal root
tsaph, gaph, gabh, "to leap"; and just as H.
'ttiid,
"a
THE ETRUSCANS.
96 he-goat,"
used to signify " a
is
nation or tribe, so
may
also
chief,
man
a leading
"a
tsaphir,
" in
a
and sair,
goat,"
" a he-goat."
Under the word capra we have seen that gam may become lam thus, gabhar gives labhar
the root
;
and the Etr.-Lat.
seen,
is
gabhar
of the transition from
we have
There
lar.
in
G. one conclusive proof
to lar;
gabar, gabhar, as
" a horse " in old Irish
meant
;
and, as the
ga-ar whence modern G. lar-ach, " a filly," and lair (q.v.), " a mare," which are the same in orthography as the Etruscan word. hh in such a position
is
gives la-ar,
quiescent,
in
Nor is this dropping the G. in
a
of h in the middle of a
the L. drops
;
(fem.)
;
it
in the dat.
and
Terence frequently drops
word peculiar
abl. plural of it
in the
rhythm of
and the Komance adverbs ou and y drop the L. ubi and ibi.
his lines
;
If Lar, then,
is
the
'"'
to
nouns
from
it
hei'o-founder " of a race, like Caranus
in Macedonia, one descended from
him
will
be designated
by the derived form Lar-th^ where the personal formative added, as in Etr. Van-th^ hhi-th-ial, the G. dru-idh from deru, " an oak," in E. wrigh-t, from work, and with til is
Thus
a different application, in the E. heal-th, til-th, &c.
Larth
is
an appropriate term to denote the hereditary chief
of the tribe or gens, for his place
and authority are trans-
mitted to him by the Lar, the original founder of the family;
hence Lars Porsena
is
the chief of the Porsenna or Porsena
sept or clan, and Lars Tolumnius, the chief of the Tolumna.
The founders
of the family themselves are the lares,
images in the form of protecting tutelary dogs
meya) offered
as a
were carefully preserved
by the household.
Highland gille
other chieftain. of O'SuUivan,"
A
—an
will
;
and
to
By them swear by the
them
(see
whose Sara-
sacrifices
were
the family swore just
Mac Galium Mhor,
clan-Irishman will swear "
or
by the band
oath that must not be broken by any one
DOMESTIC ANIMALS AND IMPLEMENTS. of that name, for no
so nobly used as tlie
of O'Sullivan, the founder of the race
hand
"
Owing no
No And
hand was ever
97
thus, if Hercules
caranus, the easily
but to his clan,
tie
oath but by the chieftain's hand."
first
the Labro, the goat-hero, the Be-
is
chief of the aborginal tribes of Italy, I
understand how he became to them and to the
Romans
the " Dius Fidius," the Avitness of their solemn oaths, and the avenger of perjury
Me
"
;
terribly obligatory
by the
reverential awe.
And
Hercule
"
was an appeal made
feeling of ancestral descent
if
Hercules,
as
likely
is
and of
from his
functions (see alexikakos), and from his symbol the goat, be, like
the Pharaohs, a terrestrial representative of His
Majesty the Sun, who sees
human is
all
things,
a witness to
is
transactions, the position of Hercules as
all
Dius Fidius
corroborated by the Shechemite worship of Baal-berith,
the Sun-power, as the
" lord of
The reverence
covenants."
shown to the Lares, both by the family (lares domestici) and by the State (lares publici),
all
resolves itself into
hero-worship, the worship of the deified
familiaris), and the great
men
author (lar
first
of the family,
and of the
first founders, protectors, benefactors of the State, the wor-
ship of such
men
as the
of the Philistines,
allophim
Dukes
of
Edom and
the five lords
and generally of the sairim attudim
of the Semitic races.
as protectors of the city (lares
on the Via Sacra, and in
it
Remus, the founders of the
At Rome the
public lares,
praestites), had a temple
two statues city),
(of
Romulus and
and in front of them a
stone figure of a dog, to indicate the watchful protection of these two lares. of gold
—were
The
private lares
— sometimes
specially honoured, for the pious
the family presented offerings to
images
members of
them every morning
in the
THE ETRUSCANS.
98 lararium
—an
were kept
inner part of the house where these images
was
at family meals a portion of the food
;
to the lares,
and on
festive
offered
household rejoicings the images
were crowned with wreaths. I have just mentioned the
allophim
are called
called sarnai, or
Mede Some
of
Edom
H.
in
;
they
but the Lords of the Philistines are
;
saranim, while the princes
sarkin
are called
Dukes
(sing,
etymologists take these
of Darius the
sarak) in the book of Daniel. "
names from Z. 9ara,
a head";
Gesenius does not attempt to determine the etymology of
them with
certainty, but suggests the Persic Sar,
"a
prince,"
Sar is an Aramaic, and Abraham's wife was Sarai, " my
with a servile termination added.
a very old word, princess,"
Sarah,
be hazardous
"
Now, although
the princess."
say that this word
to "
for
the H. sai
r,
Media and
Philistia, is best explained
them, also
"
And
would
by taking
to
it
mean
" leading men," the foundation of the
yet there
may be some
connection between
H. word pera, which means a leader, a commander," and in Ar.
for
it
connected with
is
a goat," yet the usage of the word, both in
the same as attudim, State.
Sar
" hair,"
the
means
" a prince," or
"head of a family"; and in L. the Hirt-ian clan was named from hirt-us, " shaggy, hairy," and hircus, "a hegoat," just as in
H,
Daniel's vision
" the prince of Grecia."
is
sair, the "hairy,
" strong, vigorous," which " hairy
"
men
rough" he-goat
often are,
Homeric poems, joined with Diotrephes, " princes" as a to that of
class.
melek,
in
In Gr,, aizeos,
as
In Assyrian, Sar was a
is,
in the
an epithet of title
superior
" king," and on the Babylonian tablets,
deciphered by the late Mr. Smith, the word Sar occurs as the
name
of one of the gods,
and Kisar of another.
In the
tenth chapter of Daniel, verse 18, this word Sar, "prince," occurs again, and
is
supposed by the Rabbis to
mean
the
DOMESTIC ANIMALS AND IISIPLEMENTS. protecting genius, the
daimonion
according to Jerome,
or,
of the Persian kingdom,
guardian angel.
its
very sense which I have ascribed to the sar, sair, as a noun,
In G.,
man"; it
adj.,
means
is
This
Roman
" a hero,
is
the
lar.
an excellent
"matchless, noble, brave"; as an adv. sehr, meaning "very,"
a prepositive particle, Ger.
is
and
an
as
99
used interchangeably with lar, so that Highlanders,
using sar and lar as convertible terms, will say, Tlia
e
sar
He is an accomplished villain," and Tha e lar " bhurraidh, He is a complete blockhead "; a Gael will also say, Tlia e mor shar, " He is a mighty hero," the idea chlaightire, "
being that of complete excellence, for the Sar
is
the very
highest style and rank of man, and has something divine in
This quite agrees with
his nature.
of the Etruscan
The
Lar-th.
belongs to the word Sar, for
it
G.
view of the position
idea of supreme rule also
occurs in Persian royal names,
as in Sharezer, "prince of fire " sar,
my
;
and gor, the K. form
of
Ger. sehr, gives the noun goruch, "sovereignty."
In the book of Nehemiah
(iii.
14), circa B.C. 450, a
Sar
is
mentioned as the chief ruler of a town near Jerusalem. Before leaving the Lares, I quote the words of Arnobius
:
" In different parts of his writings, Nigidius (speaks of the
Lares)
now
as the guardians of houses
who
the Curetes,
and dwellings, now as
are said to have once concealed,
clashing of cymbals,
the infantile cries of Jupiter.
by the .
,
.
Varro, with like hesitation, says, at one time, that they are
the Manes
;
...
at another time, again, he maintains that
they are gods of the
air,
and are termed heroes
[cf.
G. sar]
;
at another, following the opinion of the ancients, he says
that the Lares are ghosts, as
it
were, a kind of tutelary
demon-spirits of dead men."
From
this
extract,
regarded as the
it
is
evident that the Lares were
airy, ghost-like spirits of
dead heroes, which
100
THE ETRUSCANS.
protected the dwellings of their friends, and that the Cretan
Now,
Curetes were similar protector-heroes.
"a
and that cuid, which may
hero,"
means
" help, assistance," and,
it is
rather a
curaidh (=Curetes) means
singular coincidence that, in G.,
may
it
easily
become cuir,
A
be, " protection."
Greek tradition given by Pausanias makes Heracles to be one
He
of the Curetes.
certainly
was a Curaidh,
hero-founder of nations, and his whole
life
if
he was the
and labours were
employed in giving "help and protection" (cuid, cuir) to he was, from his
birth,
endowed
with strength more than human, hence his
name
Hercules,,
mankind
;
for this
office
He
as I shall show.
was
also a lar (labhar,
gabhar),
under the epithet of Labar, or Labro, he was the leader of the Etruscan race heroes, such as Hercules,
;
and the
if,
first
deification of departed
and their worship, whether
earlier
or later than that of the nature-powers, were founded on
some prominent feature
in their lives, such as that of " help,,
by which these heroes had made themselves
protection,"
distinguished and worthy of grateful
homage and remem-
brance. Note. distinct
—The word
;
L. lar ("apto it
cum
comes from G.
lare fundus") is quite a
lar, " floor, ground, earth."
Excursus on Lttpernts, an Italian Deity. Our next in
digression concerns the Lupercalia, a festival
honour of Lupercus, one of the gods indigenous
to Italy,
reckoned, also, one of the most ancient idols of antiquity, just as the Mendesians of
Egypt considered their god Pan
one of the oldest gods of the country. the same
as, or
akin
to.
of them gods of pastoral I introduce I intend to
Lupercus
is
either
Pan, Inuus, Faunus, Sylvanus
—
all
life.
Lupercus here under the head capra^ because
show that the word
is
formed from G. gabhar.
DOMESTIC ANIMALS AND IMPLEMENTS. " a goat "
^
—
name
the
of the
101
god from the name of the
animal which he represents
—and
nance of Herodotus, who
says that, " in the language of
have the counte-
in this I
Egypt, both a goat and Pan are called Mendes," which was also the
name
Pan was of the
town and
of the
name Labro
Lupercus
man-like, with a red
face,
hand he bears a syrinx
The
delights to play.
a dog must be
killed
faithful worshippers,
Pandeau
classic nations
and reverence
and
his
in
;
is
very
is
to their flocks
uncommon
and
homes with progeny.
were eminently
rites.
Rome
honoured by
If thus
offered.
and
religious, full of fear
careful to worship
them
Beginning with a purer worship,
had, ere long,
become pantheistic and
polytheistic, for in each of the ordinary,
deity,
he
on which he
dog, the shepherd's friend,
for their gods,
with appropriate
the
head
his
pipe,
he gives fecundity
blesses their
Greece and
bestial
goat, but, above,
and a horn on or
of the world,
That he may be duly worshipped, a goat and
dear to him.
and
compare the use
human and
and thighs of a
feet, legs,
which the Egyptian
this
idolatries
earliest
represented as at once
is
he has the
The
With
geography of Etruria.
in the
Like so many of the
herds,
district in
specially worshipped.
and
especially in
operations of nature, they saw a present
the work of an unseen hand, laying upon them a
blessing or a curse.
In the early ages,
in the pastoral
and
the agricultural states of society, this religiousness was vivid
and energetic
in its influence
it
;
led tribes
look on the occurrences of their daily the interposition of a god
who
if
proceeding from
life as
The god might send
propitiated,
neglected, wrath would certainly ^
to
presided over each domain of
their experience or activity.
and prosperity,
and nations
but
if
come
The derivation from Ivjms and
his
—on
arceo
is
favours
worship
were
their beasts, a
absurd.
102
THE ETRUSCANS.
murrain, a ravaged disaster,
or sterility
fold,
;
and on themselves,
Hence the anxious
or death.
disease,
desire of
the Athenians to overlook none, to worship even an "
known God
"
in the classic Pantheon
hence the woods, the streams, the
;
even the blight that destroyed the crops
corn-fields,
Un-
hence also the multitude of the lesser gods
;
;
hence
the flower-gardens, the orchards, the flocks and herds, the sea,
the land, had their gods
to obtain success,
own
its
nay, even thieves and robbers,
;
must worship
too
—
every class of
Thus, Lupercus was the god of shep-
divinities.
herds, the god of pastoral
life,
the one
who
cared for the
"Pan
shepherds, the sheep,
and the goats:
oviumque
In Grecian Arcadia, with
niinistros."
and grassy
ains, springs,
men had
home
valleys, the
curat oves its
mount-
of a pure Pelas-
gian shepherd-race, shut up in their native simplicity by intrusive races all around called
Mcenalian Pan There, too, as
he
sits
again,
—
there he was born, there
men
him Pan, Arcadian Pan, Lyceean Pan, Tegesean, ;
so
if
to
numerous were show
his
his
favourite
sympathy with
haunts.
his loved ones,
on a rock discoursing the music of his pastoral reeds
he
is
seen chasing the rural
nymphs who
;
incautiously
approach
"Pan Pinea semiferi
Unco
capitis
ssepe labro
velamina quassans,
calamos percutit hiantes,
Fistula sylvestrein ne cesset fundere
But
in Italy,
among
the pastoral tribes,
to occupy the lowland plains
native
name
Here, too, he to
his
;
he is
service,
is
musam."
who were
the
first
and rugged uplands, he has a
Lupercus, " the leaper," " the goat-god."
held in high honour
;
the Luperci, and a
he has
festival,
February, called Lupercalia, and Lupercal the Palatine Mount.
On
priests devoted
is
the
15th of
his cave in
that day, soon after dawn, so
DOMESTIC ANIMALS AND IMPLEMENTS.
103
soon as the sun has gained power enough to clear away the
morning astir
all
and
frosts
—men,
fogs,
the rustic population of
women, and children
—and
the god come forth from the Lupercal, naked waist,
which
Rome
all
but the
To
wrapped with a girdle of goat-skin.
is
is
the priests of
begin the feasts aright, they sacrifice a she-goat to their god, and, cutting
skin into strips, they rush through the
its
wildly leaping about, and striking with these thongs
city,
they meet, and especially the
all
offer
themselves
—
women
voluntarily fruit-
During the day, kids and lambs, milk and honey
fulness.
are offered, and in the evening a dog
On
—who
blows bring good luck and
for these
is
slain in his honour.
such a day, and in such a garb, and amid such revellings,
Antony, as a priest of Lupercus, just one month before the fated Ides of March, approached Caesar as he was seated in state in the
Forum, and
''
thrice presented
him a kingly
crown, which he did thrice refuse."
The
noblest and oldest families of
Rome, the Fabii and
the Quinctilii, were originally the priests of Lupercus, but to
them
Julius Caesar added a third college.
traces its source, in the
Roman
Remus, and was carried down
Roman
to
annals, to
The
festival
Romulus and
the latest ages of the
empire.
This historical sketch will enable us to understand the
name Lupercus, and
other
names connected with the
feast
Lupercalia. Cicero, in his speech in defence of C^elius, testifies that
the feast was of extreme antiquity, for he says, in a hazy sort of way, that
it
existed
among
the rustic tribes of Italy
long before civilisation and laws were
The mythical
established
there.
history of these tribes carries us back to a
period antecedent to the Trojan war,
when the
chief tribes
of Northern Italy are the Etruscans, the Latins,
and the
104
THE ETRUSCANS. These have some kind of government estab-
E-utulians.
among them, arrival of ^neas in
lished
"
Goodman," has
Turnus
for
Some time
Italy.
left
king of the Rutuli at the
is
Pelasgians, and, landing at the
mouth
pass inland, are hospitably received
on the Palatine
hill.
before this, Euander,
Arcadia with a band of
his native
of the Tiber, they
by Turnus, and
arrival of this "
The
benefit to his neighbours, for he introduces arts of social
life,
teaches
them how
settle " is
Goodman a among them the
to write
and sing and
and establishes the worshij) of Pan and of Cybele and
play,
But he has one neighbour, Cacus, a son
of Neptune.
Vulcan,
who
disturbs the country
by
his robberies.
of
Cacus
had occupied a natural cave in the Palatine, and in the cave was a
hill
This cave was, long
well.
imperial
Rome,
for the curious
a footpath and the
"
after,
one of the sights of
might see on the
side of the
ladder of Cacus," not far from the
hut of Faustulus, the foster-father of Romulus and Remus. Dionysius says
:
"
Near
statue, a wolf suckling
it
stands a temple, in which
two children
and of ancient workmanship. been consecrated
by
This place
the Arcadians,
is
is
said to
have
who, with Euander,
formerly built their habitations there."
The cave was
paired by Augustus, for the priests of
Pan always bathed
the water there before sallying forth
among
the great day of the Lupercalia.
Although
sius
it
were confirmed in our
there of a
fifth
is still
there,
of Diony-
century by the discovery
bronze statute of a wolf, of ancient Etruscan
workmanship, although, strange attached to
in
in our day,
The statements
a fine spring of water.
re-
the people on
it is,
buried under a great heap of rubbish, the cave
and in
a
they are in bronze,
;
it
are the
work
of
to
say,
the two infants
more recent hands.
then, was the abode of the robber Cacus at the time
This,
when
Recaranus, the Italian Hercules, came into those parts and
DOMESTIC ANIIVIALS AND IMPLEMENTS. Euander,
slew him.
in
gratitude, dedicated a sanctuary to
him
the victorious hero, and aj^pointed
and the
Pinarii,
priests, the Potitii
Sabine language
also called in the
Caca, should receive divine honours, and a perpetual
oblation of
and
who were
Before leaving, Hercules ordered that the robber's
Cupenci. sister,
105
fire.
The Fabian
gens, one of the
Rome, traced
aristocratic in
its
Another account,
friendship between Hercules and Euander.
however
—
Ovid's
—
says that
most ancient
origin to this time of
when Romulus and Remus were
establishing their infant realm, and strengthening
bonds of
religion, they instituted the Lupercalia,
from among their followers two bands of priests Quinctilii
and the
added by Julius
Now,
Fabii.^
it
by the
and chose for
it,
these, with the third
Caesar, bore the general
name
the
band
of Luperci,
but were also called Crepi, from an old word Crepa, equivalent to Capra, ''a she-goat." like earliest
Rome,
regarded with
the year
it
gi'eat
when the
Among
was natural that the interest, as
safe
at the close of their year,
fication, like
it
festival should
was held
it
blessing of their god
might bring an abundant and it did,
a shepherd-community,
upon
lambing
;
be
at a period of
their flocks
and coming, as
served as a general puri-
the later lustratio, for the Luperci not only
ran about with the goat-thongs in their hands, but applied the blood of the goat to the people. called
month
The
Februum, and the god Februus, Februarius.
goat's skin
—from
whom
In this month of February,
was the
on the
19th, solemnities were held in honour of the Lares, or Dii
Manes, the blessed
spirits;
were propitiated in May. spirits of
^
These Larvaa were the malevolent
the dead, and were supposed to wander about at
certain times
G.
while the Larvae and Lemures
and do injury
to the living.
The Fabii and the Pinarii are the same,
ponairis"a bean"
(qq.v.).
for L.
faba
To is
protect his
"a
bean," and
THE ETRUSCANS.
106
household from their influence, the father of the family must rise at
midnight, and, washing his hands three times in pure
spring water, take black beans into his mouth, and then
throw them behind him
thereupon he nine times adjured
;
the spirits to be gone; this done, the spirits must depart.
Now,
as to the etymologies of the
First, let us take Hercules and Cacus.
this narrative.
do not It
is
know
of
any
reliable derivation of the
probable that his name, as in
expresses his character and functions. distinguishable,
among
for,
mankind
Italy,
to
many
;
and in some
and refinement are said steps.
to
easily
so largely a benefactor
is
the Alexikakos, the protector from "
Hercules.
His features are
Phoenicia, India
Spain,
I
the human-divine heroes of
against dangers and difficulties innumerable
one who " saves
name
in
other instances,
— Greece —he
Wherever he goes
as Hercules.
Celtland,
all
none who
classic legend, there is
to
names which occur
evil,
;
to
or
struggles
but he
is
always
the " S5ter," the
of these lands civilisation
have sprung up under his
foot-
Hercules, I have no doubt, was a sun-power, or at
least a sky-power, a son
Zeus, the sky-god.
and auxiliary of the great Dyaus,
As such he
labours incessantly, and
with prodigious might, against the powers of darkness, and often drags to light
and
to destruction
the hidden things
which are the brood of darkness in the earth and under the earth.
Thus he
aids in extending the
ing the enemies of his great father.
view of his character, is
I
kingdom and crush-
In harmony with this
have already suggested that Hercules
a sair of strength, a sar, prince or hero, and a lar, or
protector of the family or State.
In Rome, the
earliest
legends cluster around the name of Hercules as a public benefactor
worship of
;
for fire,
he abolished human
and appointed
its
sacrifices,
first
taught the
priestess
;
he was
regarded as the giver of health and a leader (Musagetes), in
DOMESTIC ANIJMALS AND IMPLEMENTS.
among
spreading
107
the rude tribes of Italy the softening in-
Rome
his reputation
fluences of the lyre-music.
In
that he had two temples
in the one
;
was such
he was associated with
Muses, in the other he was honoured as the god of
the
victory (Hercules Victor, Hercules Triumphalis), and before
down one-tenth
his statue the general, in a triumph, laid
the
spoil.
was
so
And among
the Etruscans none of the lesser gods
popular as Hercules
;
no one appears so frequently
on their bronze mirrors and terra cotta vases they
named one
" strength
From
"),
this
of
towns
their
Nortia
after
;
(?
G.
which, some say, was also called Erkle, Orcle.
Sar-cuid, " the hero who helps," the helpthe 'patronus
ing, protecting prince,
—
a
name changed by
the Etruscans into Arcuil, Arcul, Arcle, Erkle, for favourite Etruscan final letter,
changed into
Now, is
dam, lam)
(see root
find s
Cacus
is the "
if
nor
;
and
is it
Ms
a
often substituted for
is
uncommon
in language to
and then dropped.
h,
Hercules be " the beneficent, helping hero,"
who
One would say the " Bad man," just as Euander ? Goodman " but this etymology is excluded by its ;
vagueness and by the long a in Cacus. of his
him
neart,
view of his character, I regard the name Hercules
as equivalent to
d
of
name have been
offered.
Hartung
Various etymologies traces
kai5, L, caleo and coquo, and connects of Cseculus,
it
it
to the Gr.
with the story
an ancient hero of Prgsneste; others
refer it to
It is not likely that L. csecus, as if "the eyeless one." Cacus was the " burning " one, or a child of light at all, for
he dwelt
in the
darkness of a cave, and he was slain by a
hero-emissary of light condition of blindness beries.
But
;
nor was he the "blind " one, for this is
scarcely compatible with his rob-
Aristotle quotes a proverb, in
Kaikias drags the clouds to himself. ology, the clouds arc the
which a Cacus or
Now,
in
Aryan myth-
oxen of the sun, or of the dawn,
THE ETRUSCANS.
108 and the Cacus who
steals
them
is
the night-enemy of light,
he drags the oxen into his dark cave
for
and
;
in the Hercules
legend he drags them backwards in order to escape detection.
He
too
tora
see his " shaggy breast " (" villosa pec-
is strong, for
and brawny arms
")
a strength which makes
him the
whole country around.
terror of the
I take Cacus, then, to
" a robber"
—
is
mean
" the robber," for in Gadhelic
gadhaiche, and
as the
dh
is silent,
as in E,
rein, from L. retineo, Fr. Noel, from L. natalis, the word
may be
written ga-aike or ka-aike, Gr. Kaikias, Kakios,
L. Cacus, with the a long. loan-word, for
Nor
the G.
is
gadhaiche a
a regular formation from the G. biliteral
it is
root gad, gaid, gold, " to steal."
This root exists also in
the Erse dialect, but not in the Kymric, for there the word for "
atta)
robber" is
is
lleidr, L. latro;
but lleidr (verb llad-r-
a derived and later form of the G. gaid
gives laid,
whence
may form
I
Even the L.
"robber," K. lleidr.
for
;
gaid
the personal noun laid-air, fur,
"a
thief,"
may,
with some probability, be formed from G. gaid; for as the
L.
/
(as I shall presently
sound of L. fur.
g,
a G. noun gaidhair, gai-air
It is
contraction
show) in some cases represents the
may become
fai-ar,
more natural, however, to take L. fur as a
ofG. faobhair, " a plunderer"
(q. v.)
If,
accord-
the proper name Cacus, and the common
ing to this analysis,
nouns latro and fur, are derived from the same G. root gad,
we have here a
curious instance of the unseen brother-
hood of words, and of the importance of philology.
The words
that
now remain
with this digression
ai'e
to be
examined
Lupercus, Pan, Fabii, Quinctilii, Crepi,
Cupenci, Februum, Larvae, Lemures.
It will facilitate
explanation of the other names to take Crepi
Festus says that the priests of the called Crepi,
in connection
my
first.
Roman Pan were
and that crepa was an old word
also
for "goat."
DOMESTIC ANIMALS AND IMPLEMENTS.
Now,
maybe
crejja
crap-arra
in
a metathesis for capra; but
G. means "
stout, lusty, strong,"
from the noun cnap or crap, " a lump, a It corresponds in
boy."
109
mighty," from which the
and
az,
is
little hill,
"a she-goat," S. adsha,
" a he-goat," Goth, gaitsa, Ger. geiss, "a goat." in the Semitic languages the Ar. ayil
from the root aul,
noun alon,
With az (=aiz-
I
ail,
joined with " Zeus-born," line.
Homeric epithet aizeos
Now, az
is
and progenitor of the
flock
;
this word,
applied to any prince of royal
" the strong,
is
man as "lively,
power of manhood," and
full
also,
the same sense as L. robur.
also associate the
eios), already quoted, Avhich describes a
vigorous, in the
So
" a wild goat,"
means
" strength, power," whence also the
" an oak," in
would
formed a stout
az, " strong,
meaning with the H.
H. has
if not,
vigorous goat," the leader
in Phoenician,
and in 0. Gotli., gaitsa, which,
if it
az becomes aza,
had the form of aitza,
aiza in Pelasgian speech, would readily give the
adj.
aizeos.
The G. crap may therefore be taken to mean " a goat," and Crepi to mean "goats, the goat-priests." In the same way I understand the name Lupercus for, as has been already ;
shown, the H. root tsaph, "to
leaj),"
would be in G. gabh,
gab, whence gabh-ar, gabar, "the leaper, the horse, the goat"; but gab
the same as
is
which in modern G.
"the
leup-air an
gam, and
written leum, and
From leum
verb " to leap."
leup-air,
is
that gives lam, is
the
common
(leub, leup) I form the word
the goat" (=gabar), and from leuparach, which gives Luperc-, " the
leaper,
adj.,
leaper-god," or his priests; and the prominent use of the goat in the feast of the Lupercalia this etymology.
is
a strong point in favour of
The G. verb leum
(leup),
"to leap,"
is
the same as the Gotb. hlaupan, E. leap.
There Lupercus
is, ;
however, an anomaly in the use of the word
it is
the
name
of the god, but
it is also
applied
THE ETRUSCANS.
110
From
to his priests.
the presumed G. form leuparach,
" of or belonging to the leaper,"
name Lupercus
the
is
appropriate only to the priests, and I should take Luper to
have been the name of the god, and
this again brings us to
the Etr. Labro, an epithet of Hercules.
beyond
far
words seem to imply,
If the festival goes
Romulus and Remus,
the days of it
may
be that
it
as Cicero's
was an annual
celebration or anniversary in honour of Hercules, the Labro,
the Recaranus, the goat-king,
who
first
led the Celtic tribes
into Italy.
The Greek Pan
is
noun meaning
a deity having the same tutelary func-
The H. tson
tions as Lupercus.
ddan, and in G. tan, and
it is
kan(/i;for
t,
or
tsan
" small cattle," sheep, goats,
as in
if
this
is
a collective
rams
;
in Ar.
G. word be written
G. teine, "fire," Gr. kain-5, "I burn"),
changed into f, as in Gr. (h)ikkos, (h)ippos, we have the Gr. Pan, the protector of the sheep and the
and the
li
goats. clear, then,
It is
" to leap" was gab.
that the earliest form of the G. verb
From
this root I take
Cupenci, the
Gabinus name for a Cupencus, if written
Sabine name for the priests of Hercules, and (cinctus), which,
among
the Romans, was the
peculiar way of wearing the toga. gab ant a, would be a pure G. adj. formed from
gab, is
a
also
in
for
-anta
common be
(L. -entus, as in
adj. -termination in Gadhelic.
regarded as a liquid form of the
gabach, written
and
of this liquid
also
gobach, from the same root gab,
name Bodencus,
Po, which, in
my opinion,
case,
Cupencus may
G. termination -ach
form we have other instances, as the old
geographical
In either
the root
viol-entus, lucul-entus)
is
applied to the valley of the
the G. boidheach, "beautiful."
Cupencus would mean the same as LuperOn the other hand,
cus, a priest of the " leaper"-god.
DOMESTIC ANIMALS AND IMPLEMENTS.
Gab in US
a L. adj. -form from the root
is
gab
Ill and both
;
the thing and the name are Etruscan, as Servius
When
testifies.
the Gabinus style was used, then the edges of the
toga were drawn round
the front of the body, and
to
fastened in a knot over the breast, while another part of
was used
when
This style was ancient and
to cover the head.
venerable, for
it
was used
chiefly
name
I connect this
same
for the root gab-, the
on solemn occasions, as
when a man was
the consul declared war, or
sacrifice.
it
also
offerinof
with the " goat"-hero,
as in gab-ar, " goat," points to
him, and on an Etruscan mirror, given in Micali's collection, Hercules appears as usual with his club and the
but
this skin is arranged
in the
lion's skin,
on his shoulders and head exactly
Gabine fashion.
when
Festus says that an army
about to engage in battle arranged their dress in the Gabine style,
and
is
it
possible that this style
hero in the
many
The Lares Gabinus.
also are usually
first
used by the
labours and conflicts he had to undergo.
Does
this
shown dressed
indicate
in the
—between
the hero-head
family and the hero-founder of the nation
famous Juno Sospita, cules Soter, for she
too,
is
cinctus
some connection between
lar and labar, gabar, " a goat," of a
was
must have some
The
?
relation to
Her-
represented as wearing a goat's skin
drawn over her head Gahino
ritu, and, instead of a
Her-
culean club, she bears in her hand a spear, certainly a more ladylike weapon.
The Greek name sider this to
for the top'a
was tebennos.
be a Grecised form of Gabinus.
Etruscan language had no
g,
I
con-
For, as the
and the L. termination -in us
represents the Etr. -ern-, enn-, inn- (as in Perperna, Per-
penna,
Spurinna,
Gabinus for
to
Csecina),
I
suppose
the Etr.
form of
have been Kabern, which, by substituting
k (see teinc) and assimilating the
r,
may
t
give the Gr.
THE ETRUSCANS,
112
—
—
that is, gabern may be tebenn-os. In G., kabern formed from gabar, " a goat," by adding the formative na,
gab by adding
or from the root
In either
-earna.
case,
the formative -erna or
Gabinus
is
connected with the
" leaper."
Again, the Fabii and the Quinctilii were the priest-
To
families of the Lupercalia.
this office they are said to
have been devoted by Romulus and Remus, but
Fabia gens
mistake, for the
and probably had
name comes from which the
all
its
a
origin to Hercules,
along a priestly character, for the
faba, ''a bean," not in the same sense in
Cicero
first
traced
this is
is
have got his name as a
said to
successful cultivator of " vetches," but because, in the ancient
the bean was, like the goat, a symbol of manly
rituals,
power and
The
fertility.
reasons for this symbolism cannot
may
be given here, but those who are curious on the subject refer
Roman
ceremonies of the
the
to
fioralia and the
Now, faba
present jeiix Jloraux of the south of France. is
a Celtic word; in the Armoric dialect
bean";
in
K. ffaen, "beans";
The
Quinctilii, again, take their
cu, coin,
with the is
"a
"a
is
favon,
"a
thick
name, I
supjDOse,
from G.
ended
a dog, an animal which, like the goat,
for its sensual thirst.
struct form) into
"a
bean."
dog," for the feast of the Lupercalia
sacrifice of
known
is
G. fabh
in
(bean) cake," and panair, ponair,
it
Quinct-,
The change
is simila,r
to that in
of coin (con-
L. quinque,
from G. koig, "five."
Now,
if
Hercules was not of
human
race,
but a mere repre-
sentation on earth of the strong, all-vivifying, and fertilising sun, then the Fabii,
names Caranus, Labro, (Luper), Lupercus,
Quinctilii,
applied
to
him and
his priests, in
the
sense in which I have explained them, just suit the character
which we might expect him
to exhibit.
In this con-
DOMESTIC ANIMALS AND IMPLEMENTS. nection
many
113
interesting to observe that while the hero
it is
had
and a whole race of them, the Heracleids, in
sons,
Greece, he had no daughters, or at most only one.
This,
keeping with his representative functions.
Some
also, is in
obscure allusion to these thoroughly masculine functions contained
words
the
in
"
Tertullian,
of
Why
is
was not
Hercules a dainty dish to the good ladies of Lanuvium, if it
to
was not
him
the primeval offence which
for
women gave
?
The G. words fabh, "a " a bean,"
importance.
" bread "
panair
Is
of the
same root as L. pan is,
Does fabh mean the same kind of cake as the
?
H. cauan
(Jer, vii. 18,
of heaven "
?
Was
Certain
tribes?
thick (bean) cake," and panair,
mentioned above, suggest an inquiry of some
and
xliv. 19), offered to
"the queen
the bean the earliest cereal of the Italian
it is
that G. panair, by removing the -air,
common termination, may give the L. panis, but panis may also be taken from the G. biadh, "bread,"
which
is
a
which
is
a participial form, meaning " eating," and has
its
analogue in the H. lechem, "bread," from lacham, "to eat."
The
liquid form of
may become
dh
in G.
is
oi,
and thus biadh
But that the
bian, pan-is.
of the
fruit
leguminous tribe of plants was used as food in early times is
evident fi'om Genesis xxv. 84, and 2 Sam. xvii, 28, and
that, lentils
in
combination with other
The Arabs
at this day
make
pottage, as did Jacob of old in
cereals,
both beans and
were baked into bread, appears from Ezekiel
Upper Egypt
fifty
;
iv. 9.
lentils into
a very palatable
common
food of the poor
the
years ago was, and perhaps
still
is,
lentil-bread;
and one of the chief products of the country
around Cairo
is still
beans.
Egypt now use bean-bread steeped in
oil.
Certainly the fellahs in Lower as food,
and even horse-beans
In some parts of Scotland,
also,
bread called
THE ETRUSCANS.
114
mashlich
made
is
ashishim means kind, but
bably
made
of lentils," and cakes of this
more commonly of pressed
to idols
sacrifice
made
The H.
of a mixture of peas and oats.
" cakes
(Hosea
1).
iii.
grapes, were offered in
The cauan cake was
of beans or bean-meal, for the
pro-
name resembles
the Gr. puanos, "a bean"; and in the Athenian
festival
Puanepsia, instituted by Theseus (the Ionian solar hero, as
Hercules was the Pelasgian one), cooked beans were carried
about in a procession of worshippers, who went to the
temple of Apollo and there made of heaven
" of the
Jewish
The
offerings.
idolatry,
" queen
and the Apollo of the
Athenian worship, are Astarte and Baal, the Moon and the Sun, the male and the female principles of fructification.
The bean by the
is
significantly used in worship of this kind, for,
ancients,
it
was regarded as an emblem of the Gr.
The cake ca-uan
(thus I divide the word)
is
Grecised into cha-bon, the latter part of which word
is
phallos.
very like the Ger. bohne, E. bean, G. pon.
Gesenius traces the
name cauan
to the
Ch. root cauan,
"to prepare," or the H. cavan, "to cook, the word was doubtless introduced with the the etymology
is
to bake," yet, as
new
cultus,
acknowledged to be uncertain, I
allowed to venture the suggestion that to
Although
cauan
is
and
may be
equivalent
ha-van, "the bean," or ca-van, "like a bean"; the
van
phan would
K. ffaen, and the G. pan-air, as well as the H. pul, " a bean," as if phanal, like duts Be that as it may, pul has a cognate in from danats. or
the Dutch bol,
"onion."
"a
give the
bean," Ger. peul, " chick-pea," boll e,
The E. word pul-se,
like
as applied to leguminous vegetables, root.
If
pul
is
pea-se, from pea,
comes from the same
not a contraction for phanal, or panal,
then it has its root in the H. pal, which occurs in various words in the sense of " roundness," which idea, I think, also
and implements.
do:mestic animals underlies
tlie
Gr.
ph alios, and
115
"round marbles."
The same
and a whole host of words Another reference
mon
men
food of
at funerals,
— that
is,
root also gives the E. ball,
in all languages.
leguminous
to the
lies in
both in
equivalent,
its
meaning and form, the Lowland Scotch bools
fruits as
the Gr, phakos,
from the verb phagein, "to
"a
the com-
lentil,"
eat."
eaten
The Phry-
gian bekos, "bread" (a word on which hangs the old story
about the Egyptian king
who wished
to discover the earliest
language of mankind), and the Persic bag, "food," seem to be also from the same root as phagein, or from a root bag,
back (Ger. back-en), "to bake." From this digression let us return to our gloats. Februum, as we have seen, is the goat's skin cut up into thongs to be used by the
priests.
from gabar, although there
how
is
This name,
some
the Gadhelic g becomes the Latin
also, I
difficulty in
take
showing
Yet we know that
/.
fircus is hircus, and if gabar can only become habar, then we have a near approach to the forms fabar, fabr, februum. Now, there is reason to believe that / in Latin contained the sound of a guttural aspirate, and
the g in the G.
gabar
it is
be aspirated, the
certain that if
noun would be
pronounced something like habar, the h having the
soft
Thus sound of the Gr. ch G. gamh, L. hi ems). gabar, "a goat," may give februum; from it comes the name February, the month of purification. There remain now only the names Larvse and Lemures. (cf.
In. order to explain these, I goat," for
it
probably gives the
goat," a short account of
understanding of the
it
to
which
Roman
name
may
to the
H.
az,
"a
Azazel, " the scape-
prepare the Avay for an
Larvse and
Lemures.
The
name has caused much perplexity. Gcsenius mean the same as L. averruncus, Gr. alexi-
origin of this
makes
must return
THE ETRUSCANS.
116
kakos, "the averter." is
It is possible, however, that a'zaz
merely a reduplicated form of az, " a goat," to mean
" the two goats " of the sacrifice
the word should
if so,
;
be azaz, but to avoid the double nasal-guttural, the second
ain
is
softened into aleph
name Azazel would events, the name is
the whole
;
then mean "the goat-god."
At
all
applied to the goats used as an expiatory sacrifice by the Israelites
On
on the great day of Atonement.
this day, the
Mosaic ritual required the high priest to bring two young goats to the door of the tabernacle of the congregation, and to cast lots
On
upon them.
the one lot were incribed the
Jehovah," on the other, " for Azazel."
words " for
goat on w]iich the lot for Jehovah blood sprinkled before the mercy-seat
was
fell ;
then the
The
and
slain,
priest, lay-
ing his hand on the goat " for Azazel," confessed over sins
of the people
hands of an
and there as to the
yet
it
;
who
let it loose.
led
it
away
into the wilderness,
Although much discussion has arisen
seems most likely that Azazel
whose abode
is
is
an
evil
The one goat mercy and
is
devoted to Jehovah, and
forgiveness,
by Him, and
evil of all the
" place
is
now
fitted.
blood
tells of
and the acceptance of the
offerers
their return to
the other goat, as an
demon, a
in the wilderness,
whose society alone the sin-laden goat
for
the
of the expression " the lot for Azazel,"
goatish, satyr-like spirit,
and
it
he then committed the goat to the
assistant,
meaning
its
its
His favour through expiation
emblem
of evil, as the accumulated
people in a visible form,
is
removed
to
a
not inhabited," there to herd with the spirits of
evil.
The for,
duplication of the goat in this
Atonement
is
peculiar,
while the high priest offered one bullock and one
for himself at his offering,
and
tivo
own
cost,
he chose a ram
young goats
for
a
ram
for a burnt-
sin-offering, at
the
DOMESTIC ANIMALS AND IMPLEMENTS.
The two
public expense.
a pair, in appearance and
goats, also,
were in every sense
They were brought
in value.
by the
the door of the tabernacle together, and then intervention
God's
of
destinies were changed
will,
—
as
shown by the
two aspects
;
The symbol
is
one, but
it
it
its
head, was
has two
faces,
refers to the goat-religions of the
heathen world, appears to be well founded. ever, that, as a Avhole, the first
their
lots,
and the suggestion of Ewald, that the scape-
goat aspect of
Israel,
to
direct
the one was reserved for Jehovah,
the other, with a heavy weight of guilt upon carried far away.
117
as
state of grace
symbol
early
I believe,
refers to the
nation of
in a state of nature, then brought
into a
What was
and acceptance with God.
how-
after-
wards the race of Israel was once a part of the heathen
sunk in the grossest form of nature-worship
world,
when
pleased God, as
it
first father,
to
if
by
lot,
to call
Abraham,
;
but their
be His chosen servant, and to make a cove-
nant with him by
sacrifice,
the race of
Abraham assumed
a double aspect, as in the world and yet not of the world.
In the two goats, the pious worshijjper would see the condition
in
which his nation once was, and that which
acquired through faithful
Abraham
;
to
dwelling in the wilderness, laden with
him the sins,
it
scapegoat,
typified both
the condition of the Gentile nations, as being far from God's favour,
and the condition
return,
if
away
sins
to
which the
Israelites, too,
no goat of expiation were provided ;
must
to bear their
while the goat of acceptance, whose blood was
sprinkled before the mercy-seat, signified the state of favour into
which they were brought by the removal of
mind
sin.
To the
of the ordinary beholder, however, the goat for Azazel
must have suggested the
state of the wicked,
who
are rejected
by God, and banished from His presence, while the other goat,
by
its
death, foreshadowed the return of the good to
118
THE ETRUSCANS.
the mercy and fellowship of Jehovah in the good land which
He
This
provides for them.
the idea which pervades all
is
heathen systems of religion under various disguises, and yet,
however debased, these systems revelation of which
point
in the land of the
a primitive
to
In India, in
among the Greeks and
Persia, on the Nile, in Etruria,
Romans,
all
they are corruptions.
the
Norse Saga, the brave and the
good return at death to the hall of the All-father, but the wicked are shut
The Gael
out.
flaithinnis, "the heroes' are
all
who have
those
receives into Valhalla
tinuation of their for battle,
life
fell
for every
is
these he
;
only a con-
morning, accoutred
after
it,
This
each other to the earth.
sport and morning exercise
and
they lead there
on earth,
life
the chosen sons of Odin
they march forth into the courtyard of Valhalla,
and, in combat,
fast,
;
heaven as
talks of
still
fallen bravely in battle
the
;
isle
''
;
then they ride
home
is
their
to break-
dowai to drink the rich and copious
sit
streams of milk that flow from the teats of the goat Hejdrun thus the vigour of the Einheriar It is also
is
a universal belief that the spirit-world
at a birth in a house,
doings of daily
driven aw^ay
;
partly
and even in the common
the evil spirits must be propitiated or
life,
to avert calamity,
" the watch against
is
Hence among the
malevolent to man, partly benignant.
Romans
;
renewed.
evil " ?)
Averruncus (G. a faire
was invoked
;
olc,
and to keep them
from houses, a feast was celebrated called Lemuria.
Now,
the great Averruncus, the great Alexikakos, the great Averter of Evil,
was Zeus,
son, Hercules.
" the hero entitle
him
who
or,
And
in Italy, his viceroy, his knight-errant
justly
aids,"
to the
so, for
if
his mission
name
Hercules be sar-cuil,
and
of Averruncus.
his
labours
fully
In like manner,
the Fairies or Elves of the Northern mythology are descended
from a son of Odin, just as Hercules, the favourite son of
DOMESTIC ANIMALS AND IMPLEMENTS. Zeus,
is,
as I suppose, the original " Labar,"
genitor of
Roman
all
The
worship.
Fairies, too, like Hercules-Labro, are
common emblem bad
to
some
within
or
hillock
Lemures
is
to " dance
enchanted
be the general name
on some
"
" ring "
—
the
In this view I take
of the sun-power.
for all
spirits,
good and
then the Lares are the ancestral hero-spirits. Larvae
;
Manes
are wicked spirits, and the (see
and the pro-
the " Lares," the hero-spirits of Etruscan and
" leapers," for their constant delight grassy
119
Lemur
Manes).
lam), " to leap,"
lemur like L.
are the spirits of the good
form from the G. verb
I
whence leum-air,
fur, from
G. faobhar, "
according to our analysis,
faobhar), la-ar, "the goat-leader"
lar-amh, a G. better)
lar-va
is
which
adj.
a
stealer, robber."
la-bh-ar (hh
is
I
compound
leum
(as if
" the leaper " (leumur),
;
lar-va
form from
is
equivalent to
(which
lar, or
and the G.
of lar
Lar,
silent, as also in
adj.
is
amh,
" raw, unboiled, crude," hence " naughty, wicked," just as
L. crudelis
Manes,
is
taken from
adj.
" the good ones,"
crudus, " raw, undigested." be examined under Etr.
will
ausel. Lares, Larvse are therefore taken
The names Lemures,
from the primitive G. root gab, H. tsaph, "to leap," and are connected with the
name
for
names
for
the Evil Spirit, Azazel,
" goat," just as the is
H.
taken from H. az,
" a goat."
The
relation of all these words to one another
original root
may be
exhibited as follows
and
:
Essential
Root,
Consonants. f
tsaph, gaph, gabh, gap, gab,
g-P-
Derivatives.
gab-Inus, as teb-ennos,
if
gab-innus,
t foi- (j
or
to their
/i,
.
.
.
g-b.
.
g-b.
120
THE ETRUSCANS. Essential
Derivatives.
gab-ar or gabh-ar, cap-ra, k ior
g,
g-p-r.
....
Lup-er-cus, Lar,
g-b-r.
.
.
Lab-ro, Lab-ru,
Lem-ur,
Consonants
m for
d
I,
for g,
1-b-r.
6,
for la-bli-ar, hh quiescent,
Lar-tb,
th formative,
Lar-vje, as
1-b-r.
1-p-r-c.
1-r.
.
1-r.
.
Lar-amb, Lar-av,
if
Before I close this inquiry, there
1-r-v.
is
one other fact regard-
ing the Lares which I must mention.
The family Lar was
inseparably attached to the family
themselves offered
—and
so,
when the
a portion to their Lares
to another abode, the Lar
—
was, indeed, one of
family dined, they always
;
and
if
the family removed
went with them.
This reminds
one of the Brownies and Banshees of the Scottish Celts and of the
Irish
amusing
Shefro and Lupracaun, about which so
Take an example from Croker's
stories are told.
" Fairy Legends "
many
:
" Mr. Harris, a quaker, had a Cluricaune in his family it
was very diminutive
in form.
If
any of the servants
they sometimes did, through negligence running,
little
Wildbeam
(for that
himself into the cock and stop
—
left
as
the beer-barrel
was his name) would wedge it,
at the
risk of being
smothered, until some one came to turn the key. for
—
In return
such services, the cook was in the habit, by her master's
orders, of leaving a
good dinner in the
One Friday
beam.
it
so
cellar for little
Wild-
happened that she had nothing
to
leave but part of a herring and some cold potatoes, when, just at midnight, something pulled her out of bed, and, having
brought her with stairs,
irresistible
force to the top of the cellar
she was seized by the heels and dragged
at every
down them
knock her head received against the
stairs,
;
the
DOMESTIC ANIMALS AND IMPLEMENTS.
who was standing
Cluricaune,
at
the
door,
121
would shout
out "
*
Molly Jones, Molly Jones, Potato-skins and herring-bones
!
knock your head against the Molly Jones, Molly Jones.' I'll
The poor cook was
much
so
stones,
bruised by that night's adven-
ture that she was confined to bed for three weeks after.
wished much to get rid of his fairy attendant
In
Mr. Harris
consequence of this piece of violent conduct,
and being
;
he removed to any house beyond a running stream,
told if
that the Cluricaune could not follow him, he took a house,
and had
furniture packed on carts for the purpose of
all his
removing furniture
;
the
brought out were the
last articles
and when the
;
cellar
was completely loaded with
cart
casks and barrels, the Cluricaune was seen to
jump
into
and, fixing himself in the bung-hole of an empty cask,
it,
cried
out to Mr. Harris
' :
Here, master
!
we
here
go,
all
together.'
"
'
What
!
said Mr. Harris,
'
"'Yes, to be sure, master,'
we
'
dost thou go also
rei^lied little
?
Wildbeam; 'here
go, all together.'
" '
In that
unpacked
;
case, friend,' said
we
Mr. Harris,
are just as well where
" Mr. Harris died soon after; but still
let the carts
be
are.'
said the Cluricaune
attends the Harris family."
In this his
we
it is
'
story, the
Cluricaune
name Lupracaun
dane,
Luricane,
seems to connect
make These
it
is
the Lar of the family, and
(written also
Luppercadane, Lurriga-
Loughriman, and, old form, Luchorpan) itself
with Lupercus, although Irish authors
a compound word, meaning " a very
spirits, like
diminutive in
little
body."
the Latin Manes, are usually regarded as
size, yet,
notwithstanding their insignificant
122
THE ETRUSCANS. they can be either very beneficent,
stature,
or, if
They
honoured, very mischievous and spiteful.
not duly
have, all of
them, but more especially the Shefro, a strange passion for dancing, as
if
to
show that they are
" leaper" ancestors. if
really descended
from
There are many spots in Ireland which,
cautiously approached, will show the fairies at their moon-
light gambols, "lightly tripping o'er the green," for fairies are
dancing by brake and by bower."
There
"the
is
one
place called " Lupracaun's mill," where, in former times, the
people
them
left
full of
their caskeens of corn at nightfall,
meal in the morning. "
Norse mythology, the
of the
refresh themselves
by indulging
good people
batants, field
still
air is disturbed
"
occasionally
in less peaceful sport, for
the occupants of two neighbouring " forts night the
and found
But, like the Einheriar
" quarrel,
by the shrieks
and at
of the
and in the morning the wondering peasant
com-
sees his
strewed with broken bones, tiny weapons of Avarfare,
and other indications of the one of these lonely
forts
fierce
at night,
If
you are near
and see a
light shining
strife.
within, pass on, for the fairies are at work, and will not be
disturbed with impunity.
The "good people"
are the Latin Manes, q.v. (so named madh, man, "good"), and in Ireland are known under the general name of Shefro (Siabhra),
from the G.
adj.
In Scotland, the Banshee
is
Lar, sar, of the Etruscans,
a female is
fairy,
ancient and honourable families of the land.
thus explained:
and, like the
associated only with the
The name
is
Bean-sighe, plu. Qima-sighe, "she-fairies"
or " woman-fairies," credulously supposed
by the common
people to be so affected to certain families that they are
heard to sing mournful lamentations about their houses at night whenever any of the family labours under a sickness
which
is
to
end in death
DOMESTIC ANIiLlLS AND IMPLEMENTS.
123
" 'Twas the Banshee's lonely wailing,
Well I knew the voice of death ; In the night wind slowly sailing, O'er the bleak and gloomy heath."
A romantic Banshee
Opinions of
Donaldson. — Z^r. — nifies
'
affix -t
former Laris.
lord ;
W.
Scott
among
Lar, Las,
when
it sig-
stoiy is given by Sir on the " Lady of the Lake."
his notes
or
'
when is
'
noble,'
it
"
Others.
The name
has the addition of a pronominal
signifies
god,' it is the simple root
'
the
Lars (Larth), gen. Lartis; the latter Lar, gen.
Precisely the
same
difference
comparison between Anakes, Anakoi,
Lor-d
is '
observable in a
the Dioscuri,' and
Some suppose
anak-tes, 'kings' or 'nobles.' lish
;
that the Eng-
connected with the same root;
is
and
as the
Lares were connected with the Cabiriac and Curetic Avorship of the
more Eastern Pelasgians,
etymology in the root in the
names
I
would rather seek the
la-, las, lais, so
of places
frequently occurring
and persons connected with that
worship, and expressing the devouring nature of
appears from the word Larva that the as a
wide-mouthed
of the
"
Lar was
fire.
It
represented
There are two feminine forms
figure.
name, Larunda and Larentia.
Februum.
—
If
we compare
connect the root with foveo
febris,
= torreo,
we
whence favilla,
cum mica farra,
and understand the torrida
shall perhaps &c.,
which, accord-
ing to Ovid, Avas called by this name."
Lindsay. '
—Damims. —
"
'
This,' observes Dr.
Donaldson,
seems to be an Etruscan, not a Pelasgian word, and suggests
at once the
zahn.'
The
It
O.N. ta')n=domitus, assuetus, cicur, N.H.G. is
one of Donaldson's happiest approximations.
specific character of the
Damnus
is to
be gathered from
124
THE ETRUSCANS.
the root zahm, sense '
of
'
zahmen,
frenum,'
'
Davnnus
jumentum,
the identical word
d
the final so,
giving the
frenare,'
and zaumen, according
bridled,'
dicitur proprie de jumentis.'
initial
'
Wachter,
to
I think,
itself,
is
an Etruscan form
in
...
omitted, according to Etruscan usage.
oi is
Damnus must
the
;
j, as Dianus represents Janus, while
representing
be reckoned as a word
common
If
alike to
the Pelasgians and the Teutons proper. " Cap7'a. origin,
—
should rather think this word
I
and connected with the
(jafr,
gauvr
of Celtic
of the Breton,
the gavyr of the Welsh, and the gahhar of the Gaelic dialects, all ''
implying
goat.'
'
Febriia, Liipcrcalia.
Februa
purification.
furbj-an, furb-ish, root being fiur, things.
'
is
—
Festivals
the
many
and
which
fire,'
and renovate,' the
purify,
The Teutonic hlauf-an,
accounts for
lustration
evidently derived from furh-, as in
to cleanse,
'
of
refines
lilaui>an,
characteristics of the
and *
purifies all
to leap or run,'
god Lupercus and
the Lupercalia. "
Lemures.
—A
generic term (in
its
original
and proper
sense) for the spirits of the dead, whether Lares, Larvae, or
Manes.
From
lam, lamer,
and weakness,'
arising from deprivation of vital or physical
force, equivalent to or,
'
the weak,'
in the dialect of Lancashire,
later times (only) the idea of
them.
The noun
stood.
Under the Lemures
" 1.
The
sela,
'
bodied
'
the maimed,'
'
'
'
the lame,'
the clemmed ones.'
inanis,' spirits,
'
empty
In
malignancy was attributed to
souls
'
or
'
spirits,' is
to
be under-
are to be ranked
Lares, the spirits of virtuous ancestors,
sided over the hearth and Iclri,
a root implying 'deficiency
laifnr,
home
who preFrom
of their descendants.
or void,' as characteristic of disem-
the idea being the same as that at the root
of the preceding epithet Lemures.
The Lares were
associ-
DOMESTIC ANIMALS AND IMPLEMENTS.
125
ated with the family dwelling-place through the resemblance
The lar
of Idri to lari, giLari, the house or domicile.
familiaris more '
lord
particularly
or paterfamilias
'
" 2.
The
—
was looked upon
a Lars,
as
a distinct character and name.
Larvae, the spirits of evil
men, having no longer
a happy home, but wanderers abroad, in exile from the
From
domestic hearth.
(1) Idri,
'
inanis,'
empty
'
as before, with a strong influence collaterally
'domus'; and errant' via,
—
a compound of
way
'
(2) awiggi,
'
—
that
d,
avius, devius,'
privative,
Equivalent
(to
Idri,
way and home
of
use a word of kindred
and exactly corresponding sense)
origin
from
wandering and
'
and weg, the Latin
errant from the
is,
and peace.
virtue
'
or void,'
to
'
the souls of the
wicked.' " 3.
The Manes
generally,
Lares
or Dii Manes, the souls of the departed,
although
frequently used as
synonymous with
connected likewise in tradition with the lower world
;
and with the moon, the
emanated from that
men being supposed to have From mein, mdn (Ital. man-
souls of
planet.
implying defect, deficiency, defaillance, as from priva-
care),
tion of the body, of animal of the Lares
and Lemures.
life
and strength,
as in the case
The connection with the moon
has been suggested (partly) by the resemblance of
mani,
'
The Manes,
the moon.'
mdn
to
ancestors of the Etruscans
and Romans, correspond ultimately with Mannus, ancestor of the Teutonic
tribes,
the son of Tuisco;
Menu, Minos, Menes, and other patriarchs signification of all being mx.inn,
father of
Tages
—
Mannus,
is
'
homo.'
as
—
also
with
the primary
Tuisco, again, the
the same personage as the Etruscan
each stands, as
it
were, as a towering shadow behind
the dead ancestors of his nation
;
and the
j)arallelism affords
a strong argument in favour of the original identity of the
two
races."
THE ETRUSCANS.
126 Taylor. is
—Lares, LarvcB. —
probably the same.
It
means
The Albanian word
Ones.'
The
" '
two words
root of the
the Lords
or
'
'
the Great
which means
Ijarte,
magnificent,' is identical with the Etruscan Larthi.
word
be transliterated
expect to find the
an
into
becoming a
I
Ugric or a
^7
If the
we
form,
high,
'
should
This phonetic
clj.
law enables us to recognise the Etruscan word lar in the
which means
Samojedic
jerii,
the Taigi,
... we
find the
This brings us to the
ing.
'
the Russian Emperor, the
title of
Tzar, an appellation which
is
doubtless of Tataric origin.
In the Finnic languages, we find the same ing
'
high,'
and suur,
'
great,'
the abraded form ur, 'a
In
lord, master, or prince.'
form djar with the same mean-
root, sjer,
while in Hungarian
mean-
we have
In the word Lemur we
lord.'
recognise the Etruscan plural termination ar or ur, and
would therefore appear that the root
were the
of ancestors,
spirits
Etruscans
descent
traced
is
it
The Lemures
Zem.
and, remembering that the
through
mother and not
the
through the father, we might expect to find that the word
means
'
This
maternal ancestors.'
The Turkish word liumm means The liummar, lemur, maternal.' fore
be
those
'
of the
mother's
'
the case.
actually
is
on the mother's
or lemures
side,
would there-
the spirits of the
side,'
maternal ancestors. ^'
Damnus.
—As
to the Ugric aflBnities of this word, there
can be no shade of doubt. '
a horse
adun to
be
is
'
is
'
tamp
allied
'a,
in Lapp,
a troop of horses
camel.'
CoRSSEN.
'
'
is
'
a mare
and tund in Samojed
;
'
and
The word seems
in Burjat.
Basque zam-aria,
to the
Albanian samaros, temen,
In Finn, taninia
'
a pack-horse,' the
a beast of burden,' and the Mandschu
"
Lares
{Lat.
Lara,
Larunda),
" benevolent,
gracious " deities, connected with Lat. las-civus, " wanton.
DOMESTIC ANIMALS AND IMPLEMENTS. licentious"; Slav, las-kati,
" love, grace "
;
"to
flatter, caress";
127
Boh.
Sans, lash-ami, " I desire, wish "
las-Jca, ;
Goth.
lustus; Alid. lusti, lust, " desire, joy."
Gapus, a Chariot.
8.
GaptLS, from
same root
the
capra, comes next.
as
This Etruscan word will not detain us long, for " a
G. word cap,
the
Nahum swiftly,
2), "
(iii.
where "jumping" is
carried, to ride, to yoke."
is
mercab, from racab, "to be The G. verb gabh, from which
from
see
affinities
The Fr. cabriolet
H.
verbs
;
and
its
for
ex-
gabh, gam, gabhail, cabail. cab) comes from the same root
(E.
Another H. word
gabh.
has, in itself
the meanings of both the
amples and
In the H. of
the verb rakab, "to leap, to
G. cap and Etr. gap7LS are taken, derivatives,
clearly
the jumping chariots " are chariots driven
and "chariot"
skip,"
a tumbril."
cart,
it is
for " chariot,"
agalah,
a'gal, " to wheel, to roll, to hurry,"
is
like L.
formed currus,
" a chariot," from the root car, " to go round," which has
Gapus
already been examined (see root dam). war-chariot, for Hesychius explains
it
is
not the
by the Gr. ochema,
which means (1) "that which supports, a prop"; (2), "a conveyance of any kind," from the verb ocheo, " I bear, I support, hold, ride," which
is
another form of echo, " I
With ochema corresponds the G. gabhal,
have."
prop, a cart, yoking" (H. racab),
the verb gabh. its
initial
—
aspirate,
take
I
chariot,"
word,
the
which,
day's labour," from
In the old G. glossaries
and the word
nearly like ah, and written
ap
"a
Gr. like
a.
is
tebenna,
gabh, gap
is
loses
then abh, sounded
From abh
apene, " any
" a
—
that
carriage,
evidently
a
is,
ab,
cart,
a
a derived
and only the Greek way of writing apenna, an
Etnisco-Pelasgian word formed from ap, gap.
THE ETRUSCANS.
128
carbad, "a
Besides cap, the G. has carb,
for
H. racab,
insertion of
9-;
cf.
a
This seems to be by meta-
waggon, any kind of vehicle." thesis
chariot,
perhaps cab, hardened by the
or
E. cab,
"a
vehicle."
Opinions of Others.
Donaldson.
—A
form
Pelasgian
short
apene,
for
" a
chariot."
Lindsay.
—
root
Its
must be sought
farther
apene was a car made of wicker-work, and
Homer tially
as four-wheeled
.
.
described by It
was essen-
a vehicle of peace, and distinct from the diphros or
harma, the chariot .
is
and drawn by mules.
The
off.
of war.
.
.
From
.
lueban, " to weave."
Equivalent to a basket-carriage.
Taylor.
—
may
It
possibly be from the
Etruscan capra and capys, but
same root as the
more probably
is
be re-
to
ferred to the Gaelic cap, " a cart."
4.
This word, in lar,
^sar, a God (Chap. IX.)
my
is
a compound of aes and sar,
whence Larth, as already shown.
Suetonius, in his
A
opinion,
life
of Augustus, mentions a prodigy.
heavy thunderstorm broke over
Rome
one day shortly
before the death of that emperor, and the lightning struck his
statue,
and dashed out the
Ccesar in the inscription on
it.
letter
C
from the name
The augurs were summoned
to interpret the omen, and declared that Augustus would die in one
hundred
then become a god.
for
"gods" was so,
i.e.,
centum) days, but that he would
Now, Hesychius
for
and
(C,
sesar, " a god," for that
ais-oi.
Of
was the Etruscan name
says that the Etruscan
name
this the root-form is ais-, ses-,
taking the -ar to be not a formative termination
but a significant word,
I
would translate
aes -sar
as
"a
DOMESTIC ANIMALS AND IMPLEMENTS. prince of fire"
As the Etruscan gods were
Sharezer).
(cf.
man was
fire-gods, and the death of a great
and an absorption
return
to,
tion of
the meaning
regarded as a
the deity, this explana-
into,
yEsar
of Etr.
129
illustrated
is
by the
old
legends about the birth of King Servius Tullius, and by
another legend which says that Romulus, while reviewing
was carried
his troops,
off
by a
flash of lightning,
and thus
y^sar must
be a god
I suppose that
returned to heaven.
of inferior rank, for the religiousness of the
Romans would
not permit them to raise even a deceased emperor to a seat
and august
in the Council of the Twelve, the select
The Semones,
of supremest Jove.
familiars
or deified heroes, were
content to have a seat at a lower table, and to consort with
Hercules and
^neas and Romulus, and
the
The
like.
name Semo, which, with the ejoithet Sancus added to it, is, as we have seen, specially applied to Hercules, indicates the of these
position
name Semo,
inferior
Semones,
plu.
is
to the
etymology of
that the L.
homo
is
smuain (hmuen), "to
just as E.
man, Ger. mensch, comes from
think," L.
mens.
becomes
se in
also in Gr.,
seos
or zhe
So
It
in G. the E.
is
the Doric for theos,
means "a
god, a divinity";
hero,
ing as
easily
dia, L.
deus in
is
"a
god," and
an Aryan word, and
G. the compound dia-
become the Semun,
plu.
hence the name Semo as
^sar, Semo;
manas, "to
names J-ames and J-anet are written Se-umas,
hmviain, "a god-man," sounded something
;
S.
think,"
the Sabine dialect, and in Latin also.
Now, G.
would
the
can also be shown that the sound dje
Se-onaid.
hymn
in
have elsewhere shown
this word, I
the G.
Semuneis
written
The
pantheon.
song of the Fratres Arvales.
very ancient Latinity of the
As
the
deities in
then, I take to be
its
like
Semuneis
applied to
much
jeemuen, of the
a deified
the same in mean-
second syllable sar, lar, applied to
K
men
of
THE ETRUSCANS.
130
we have found
exalted birth and rank, as a
word which conveys, Uke diotrephes, the notion that
the bearer of
and
reasons for regarding
so I
it
human and
kingly, and at once
is
divine
have analysed the name Hercules into Sar-cuil,
" the godlike hero
who
so easy to determine the first syllable
It is not
helps, delivers, or saves."
of the Etr.
meaning
of cb
—
that
is,
—the
ai
^Esar, but when we consider that
the Etruscans were sun- or fire-worshippers, and that their nine great gods were
all
probability is that cs has
pervades the Aryan
and
or
s
i
And
" fire."
joined to
it
Semitic languages in that
the
H. ash,
sense; for example,
Ch. esha, esheta,
some connection with
vowel-sound with
this
for
so it has,
wielders of the thunderbolt, the
splendour, brightness,"
"fire,
S. ush,
"fire, fever,"
"to burn," Gr.
aitho, " I burn," L. sestus, "heat," 0. eiten, "to kindle," Ger. heiss,
H. Ger. eit, "fire," "hot," esse, "a forge, a
"a
hot ember," A.-S. ys-le,
chimney," Sc. eiz-el, aiz-le, "
eysa, " coals " burning under the ashes, E.
embers," Ic.
ash, ashes; in the Celtic dialects the G. has aith-inne,
"a
fire-brand,"
"a
aith,
kiln," aith,
aigh-ne, "afire-pan," and this the S. agni, "
ignis; the
root, for S.
and aidha is
probably
dis (as
if
has aodh, "fire," G. aodhair,
The idea aditya is
is
of divinity
"the sun,"
is
or
"a
con-
also
contained in this
"a
deity" in general,
"flame"; the Celtic deity Hesus or Hestus
named from
ais)
the same word as
is
both as a god and as an element, L.
fire,"
I., also,
flagration."
last
"keen," agh-ann,
means
the same root, and the G. word
" fond of fire," but
was once the name
Vesta is "a fire-goddess," Hephaistos may be "the L. Vulcanus, Volcanus, from G.
of another Celtic deity; the L.
akin to Hestus, and the Gr.
under
fire-god,"
like
fodh, "under," and teine (cf Gr. kaino), "fire."
Norse mythology as (Goth, anz)
is
"a
In the
god, demi-god," or
DOMESTIC ANIMALS AND IMPLEMENTS.
131
"hero," while the Asar are the hero body-guard of Odin,
and Asgard
(that
speaks of
Har
(which
One."
I
Aisar,
^sar,
may be
is
the
A
the word Sar) as the " Lofty
venture to regard the Etr.
would, therefore,
" a prince of ness."
=as-gorod, as- "city")
is,
abode of Odin and his followers, and the Edda
celestial
or aigh-sar,
as equivalent to aith-sar,
fire,"
similar
" a bright hero," " His Illustrious High-
compound
—
title of
rank was used by the
"a governor of promean a military leader, or vinces." Gesenius makes to " a prince of height." But a Targum on Deuteronomy chap, xxviii. v. 12, says that it is the name of a certain Assyrians and the Medes
tiphsar,
it
word
superior angel, and, as the
the
first
syllable
" heat, strength."
to
There
j^s-sar as " a prince and Adar in Assyrian, Agni
Persian, I
would take
analogy, therefore, for regarding
is
Further, Aser in Persian,
of fire."
are
fire -gods,
Adrammelech, " the
;
is
be the P. tab, "heat, light," tav,
the same as the Vedic
fire-king,"
was worshipped by
the Chaldaeans, and one of their chief gods was San, " the sun," probably
sheen, shine." fire,"
" bright,"
meaning
Some
the same word as " sun,
of the titles of
San are
—
" the lord of
" the ruler of the day," " the light of the gods."
The
Chaldaeans regarded San as specially favourable to kings, for
he influenced their minds, smiled on their undertakings,
helped them to maintain their authority, and stimulated
them
to noble deeds.
ing"
office
is
This " helping, protecting, minister-
expressed by the Semitic
name She mesh,
"the sun," from the Cli.-Syriac shemash, "to minister," a meaning which
is
quite
jf^sar {Sar), Lav, and
in
harmony with
(Sarcuil) Hercules
;
my
and
view of
still
more,
the Chalda3an god San was worshipped chiefly at a city called
Lar-sa, or Ella-sar.
Fire-god of the Chaldaeans.
Suidas
tells
They were
a story about the so
proud of his
THE ETRUSCANS.
132 power that tbcy
tliouglit
him
and carried him
irresistible,
and destroyed
into other countries, where he easily overcame all
the gods with
whom
he came into contact
humble him
of Canopus, in Egypt, determined to
an earthen water-pot made
full
but the priests
;
of holes
;
they had
they stopped the
;
holes with wax, painted the jar all over, and, filling
water, they set an old head of
Canopus upon
the whole into an image of their god
when
challenged the Fire-god, but grapple with Canopus, the
out and extinguished the victory of their god
!
it,
with
it
and fashioned
thus prepared, they
;
he, in the conflict,
began to
wax was melted, the water rushed
fire
And
;
then the priests celebrated the
not only have the Persians a
fire-
god, Aser, but the Arabs have Azar, " fire," the fire-demon,
and Aziz, a common name
for
name Abd-ul-Aziz,
as in the
deity
among the Shemites,
" servant of
god
" ;
the Norse
Sagas also say that Night married a husband, Delling
G. dealan, " brightness"),
who was
Another proof that
son was Day.
of exalted rank
and
origin,"
hence
without violence, be used as a
of the
sar,
Asar race
which means
their
;
"a,
" a prince, a lord,"
name
for
" a god,"
is
(cf,
man may,
found
H. name Shadim, "lords, rulers," which, like "lords," is commonly used to mean the idol-gods
in the
Baalim,
of the heathen.
Opinions of Others.
Donaldson, -^s-clef, the
—
Ritter compares the Cabiric
proper
name
names -^s-mun,
iEs-yetes, asa, the old form of ara,
and a great many other words implying "holiness
LiNDSAY.^It may be noted
or sanctity."
(1) that the Goths, according
to Jornandes, styled their proceres or heroes semideos
Anses
;
and
(2)
that the O.N. as, A.-S.
6s,
—
" deity," the singular oi jEsir (Scandinavian), takes the
mis likewise
in
O.H.G.
i.e.,
"numen"
or
form
These forms, as and ans, but more
DOMESTIC ANIMALS AND IMPLEMENTS.
133
and the feminine form ana, anna,
especially the latter,
in
the sense of " numen," occur continually in the comjDosition of the
names
words are that
all
and Latin
of Etruscan
PerhajDs these
ana implying
the Semitic and Hamitic
is,
deities.
connected with the Assyrian and Babylonian originally
" deity."
Taylor.
— Castren
asserts
that
reverence as the highest deity Es,
Among
the visible heaven.
word asa word
or yzyt
idols esan,
and ser
may be taken we
suffix
devil."
-a.r
is
"
is
evidently the sky,
the Turkic races of Siberia the
"god."
means
ais, eis, or es
asa denotes " the
The
is
the Altaic nations
all
who
Among
the Yenisseians the
both " heaven " and " god "
The Mongols heaven
call
" in Lesghi.
is
and
This root
as the source of the Etruscan
find in such
;
their tutelary es
word j£sar.
the Etruscan plural termination, which
words as Menar, " children," and tidar,
" tombs."
CoESSEN.
—The Etruscan word-forms
esari, " god," are of the
prayer, a supplication-offering " fice "
;
Umbr.
aisar, oesar, aisaru,
origin as Sabell. aisos, " a
same ;
Volsc. esarisrom, " a sacri-
esunii, " a sacrifice," from the root
wish," with the i of the root changed into ai, ce
and
e.
is,
" to
and then into
THE ETRUSCANS.
134
CHAPTER THE SKY, THE
AIR, LIGHT, TIME,
Part Antai,
1.
the Winds.
IV.
2.
I.
Andas,
the iNTorth-Wind
with which take 3. Antar, an Eagle 5.
Antai.
1.
;
4.
Camillus, a Messenger. 2.
Andas.
In the Etr. word ataison
this
3.
(q.v.),
a, as a softened form of the forty
Agalletor, a Boy ; and
G.
Antar
I regard the first syllable,
article an,
words there are four others which, in
same
article
(Chap. X.)
"the."
my
In our
view, contain
antai, " the winds," andas, " the north-
wind," antar, " an eagle," and agalletor, " a child." these, the
first,
second, and third
we
shall
Of
take together, as
they resemble each other in form, and of them antai and
antar
are the two that
must be compared,
for
class-names, while andas, " the north-wind,"
they are both
is specific.
If
the two come from the same root, as seems likely, "the eagle"
and " the wind " must have some quality led to this similarity of name.
in
common which
That such a quality was
observed by the minds of the ancient word-makers for the
is
evident,
Gr. has aemi, " I breathe, I blow," as the wind, and
"an eagle"; the L. has aquila, "an eagle," and The only quality common to aquilo, " the north- wind." aetos,
THE SKY, THE
AIR, LIGHT, TIME.
the eagle and the wind, so far as I can see,
135 siviftness
is
Thus, the S. has vaya, "speed," and vayine,
TTiotion.
"a
of
"a
gaghavaha, "the wind"; the Persian has badpa, "a horse," a name which literally means "swift as the wind"; the H. has air, "a a bird"; gaghavi,
horse,
wild
ass,
a young ass," from (a)ir, "to be hot, ardent, swift
and the G. has each, "a horse," and eachan,
in running";
" a blast."
Some
ancient nations even believed that
render
facts
all
and that they conceived by the wind.
eagles were females,
These
horse,"
probable that antai and
it
antar
are
the same word.
Now,
in G., the verb tar
to descend,"
and the
" to go, to go quickly,
means
tar means " quick, active."
adj.
These
are very old words, for they have almost disa.ppeared from
The K. has tarddu,
the spoken language of the Highlands. " to descend," dos, " go (thou) " te, " to go,"
while tarr
the
;
I.
form of the verb
" to go down."
anuas means
is
The
Etr. antar, " the eagle," I therefore take to be a descriptive
name,
badpa, and
like P.
mean "the
to
swift,
the swift in
descent," and antai, " the swift ones, the winds " that " go
The
and come." in
G., but
beathr-ai
plural form in -ai
still
exists
" swift " as a
and
to the swallow,
in
it
is
is
now
nearly obsolete
a few words,
Greek and
in classic
;
The
mon.
it
bird-name not at
as
in old Latin is
it
calm-ai,
was com-
in English applied
unlikely that a
all
name
with this meaning was used by the Etruscans as an appropriate for,
synonym
or as a descriptive designation for the eagle,
in the chapter
which I intend
ation of their bird-names, I shall
show that these names were
wonder
at
descriptive,
this,
for
the
all
to
devote to a consider-
advance arguments to
significant
earliest
names
and the Oriental mind delights
nor should
;
for
in
we
objects were
forming names
from some prominent feature or quality of the thing signi-
THE ETRUSCANS.
136 fied,
"an
such as S. kujara,
elephant," from kuja, " a jaw,
a tusk."
The Etr. an das an, as before,
any trace of
in
it
"
the G.
is
meaning
Celtic adj.
I take to
das, for
or in
I.,
this
abstract nouns, as -ness living
and das must be an old
the,"
G. -achd
in
" fierce " wind, for
"fierce," for, although
K.
das-achd, "fierceness"; adj.
mean the
cannot find is
the noun
evidently formed from an
is
is
common
a
termination of
To the
in EDglish.
is
I
yet in G. there
Etruscans,
under the shade of the cloud-capped Apennines, and
not far removed from the eternal snow of the Alpine range, the north-wind, like the modern hise in the same regions,
must have been
literally
of Britain the north-wind
Our
wind. first
is felt
British seamen,
experience in what
" one.
In many parts
and known
" as a " biting
the " fierce
is
many
of
called the
to beguile their hours of leisure
whom
have got their
Northern Trade, delight
by singing of " blustering
Boreas."
That word " blustering whether
Boreas
"
suggests
may
(L.-Gr.)
not
to
be
me
the
inquiry
connected with
the obsolete G. verb borr, "to grow proud, to bully, to swagger," whence the adj. bor, "high, proud, noble," borb, as an adj., " fierce, raging, haughty," tyrant, or
an oppressor."
The K. has por, "a
haughty man," and the G. has borrach
sense.
From
Porsemta, Clusium
bor,
as if
Can we account of
and as a noun, " a
"
por
I
lord,
in
would form the
a great
the same
name
Etr.
Bor-h-enna, "the haughty, the proud."
for the friendship
between " Lars Porsena
and the " great house of Tarquin
"
by suppos-
ing that, as the Tarquins were of Etruscan origin, they had
such a gentilician connection with the house of Porsenna as led the Lars to bring help to his exiled kinsman, for Tar-
quinius Superbus was also " the haughty, the proud "
?
THE SKY, THE
Opinions of
— — Antar Lindsay.
Donaldson.
Others.
Nil.
a compound of
is
" wind," and ar, " to go or travel." "
of tvint,
Andas
wind," and
iveat, ant,
Antce
is
Taylor. —
them
" I can find no trace of
They seem
language.
to
and, wint,
also a variety
a compound of this same
is
or possibly of andi, " regio," and
aiit, ivint,
137
AIR, LIGHT, TIME.
eis,
in
" ice."
any Turanian
be Aryan words, related to the
Latin ventus, the Greek anemos, and the Teutonic ivind."
CORSSEN.
— Nil Agalletor, a Boy (Chap. VI.)
4.
This word also illustrates ataison, for I consider the in both to be
a
the same word as in aji-tar, an-iai, an-
Hesychius translates agalletor by the Gr. pais,
das.
" a boy, a child,
Now,
a servant."
that this word of four syllables
Etruscan
pronunciation
to
it
—even —
is
scarcely possible
though reduced by
should have been the
three
only word which the Etruscans had to express so elementary a relation as that of " child, boy," for such simple ideas are usually expressed by monosyllables, or at most lables, as
H. ben, "a
son," dlah,
"a
child,"
by
dissyl-
naar, "a boy,
a girl"; Gr. pais, koros, "a boy, a child"; L. puer, infans,
"a
boy, a child"; Ger.
Fr. gar9on,
"a
knabe, "a boy," kind, "a child";
boy," enfant,
"a
child."
The Etruscan
agalletor must therefore be, like L. infans, a descriptive term. I
divide
meaning
it
" the
thus
:
young
a-ghille-t-ur, which are G. words, lad,"
or
" the
again, as in ataison, the first syllable
the G. article an, " the." ooY^
is
young boy." is
Here,
a softened form of
The termination ur (pronounced an independent word in G.; as an adj. it means
138 "new,
THE ETRUSCANS. and
fresh/'
"a
urag, urra,
"a
as a noun,
child,"
from this
The
twig, a stripling."
in
t
child"; the G. has ur,
and
root,
agalletor
faim?
trusive, as in the Celto-French a-t-il
and in the L. re-d-amo, pro-d-esse; in G., as,
an-t-eun, "the
he hungry?"
common
As to the second part of who has travelled in the High-
lands of Scotland will recognise
at once
it
—
gille
—
the
so useful to the stranger,
services are
an auxiliary on the moors.
either as guide of the way, or as
The word means
"is
it is also
bird."
our Etruscan word, any one
young man whose
"a
also fiuran,
euphonic and in-
is
" a boy, a lad, a man-servant "
its
;
older
forms are giolla, giulla, and G. cognates are giolladh,
"a
leaping nimbly," giullach, "fostering, cherishing," gallan,
"a
branch, a stripling," galad,
initialed instead
"a
oi g, dal-ta,
"a
stripling," deil,
lathe," dual,
"to
"a girl, a lass," and with "a foster-child," d ail tean,
twig, a rod," deil,
twist,
plait,"
"to turn with a
dualach, "twisted, having
curled hair, beautiful"; for in chapter
iii.,
under Etr. word
damiius, " a horse," I have advanced reasons for accepting the interchange of
because they
d and
may
g.
I
have quoted these cognates
help us to prove that gille
ancient word, and to determine
obscure as that of
a child."
It
ghulam, "a ghal-ula,
"a
is
its
corresponding
H. term
an Eastern word,
for
boy, a page," ghaltan, ball,"
galad,
"a
—
girl,"
"
giulla,
a
is
a very
which
aolal,
"a
is
as
boy,
the Persian has
"rolling, twisting,"
and ghalat, "an error"
from wring); and the L. puella, from G.
derivation,
its
girl,"
"a
(cf.
may
boy,"
E. wrong, be formed
by merely
—
changing g that is, li into 2>, as in S. papa, "bad," Gr. kakos, "bad," and Gr. (h)ikkos, hippos, "a horse." The
H.
aolal,
in the
"a
boy, a child," would give the G. giolla, for
H. word the
initial letter
is
ain, and this letter in
passing into G., as well as into Ar., often takes the hard
THE SKY, THE sound of Q or gh.
H.
opinion that
139
AIR, LIGHT, TIME.
Gesenius hesitatingly gives "
a'olal,
as his
it
a (petulant) boy," comes from the
verb alal, " to be petulant," but I think that a more apposite derivation
may be
obtained by an inductive examination
of cognates in several languages, thus " leap,
"twist."
G. dual.
H. chul. H. gad-al,
move nimbly."
G. gioIl-acL
H. for
H.
gul, gil.
H.
cliul.
P. ghal-tan.
dal-asr.
" handsome."
" twig, branch."
G. dual-ach.
G. deih
F.
gal-amment
F.
gal-ant
(" a
"turn." G. deil.
Sc. call.
gal-ad.
:
H. dal-ith
(adv.)
beau
(plu.)
G. gall-an.
").
G. ga(r)s, ga(r)san.
G. dalta.
G. ga(r)s.
G. ga(r)s.
H. gad-al,
G. giull-ach.
H. gad-al,
" strong."
"growing up.
"foster, cherish."
for
for
a;al-ad.
sral-ad.
H. chul H. auL H. gad-al,
for
gal-ad.
"a
"bear, carry."
" boy, lad."
stripling."
G. giulain.
G.
H. chul.
Da. gal-an.
gall-an.
G. giolla. I.
garsun.
F. gargon.
Sc.
call-an.
G.
dail-te-an.
P.
ghul-am.
H.
aol-iil.
G. gal-ad ("lass").
From
this synoptical
modified forms gU,
and that the H.
word
as
view
ch, h, c
a'olal
—
it
is
hard)
that
is,
evident that g (and in its interchangeable with d,
is
golal or gulal
—
is
the same
G. giolla, which does not contain the idea of
" petulance."
The
root of all these words
is
found in the
140
THE ETRUSCANS.
syllable
—which
gal
and Aryan languages
very widely spread in the Semitic
is
in the sense of "
roll,
The
be round."
successive stages of the child's existence are exhibited in the
derived words, thus Root.
—
:
gal, " to roll, to be round."
H. gul, dal-ag, "to leap, to spring." H. ell 111, "to twist, to turn." H. chul (passive), "to bring forth, to bear." U. gadal, "to foster, to bring up or nurse
as a child, to
nourish as a plant."
Then, of the child
:
H. gadal, "to grow." H. gadal, "to become strong." H. gul, "to become active." F.
gal-ant, "handsome."
Taking now the same gradation of G. words,
I
would
regard the G. gille as one "born" (giul-an) and "fos-
tered" (giuUach) by his mother, "growing
"a
ga(l)s or ga(r)s], like
"a strong"
(gas), "active" (giollach),
"stripling" (gallan), or gille, then, is the L. I.
all
or boy"),
and the full-grown man
giollach,
From
he
p
all
is
;
he
is
"handsome"
The G.
(giolla).
(root gal, "
grow
and the F. gargon
of which, like gille, are applied to the
val, gal);
[gas for
"handsome" (dualach)
"young man"
ad-ol-escens
garsun ("gossoon
up"
twig or branch" (gallan), to be
"),
the
—terms
growing youth
"strong" (L. val-idus, root (L. pulch-er,
G. dual-ach,
for h or g).
these considerations I conclude that gille
is
properly a lad over twelve or fourteen years of age, and that
the Etruscans, to denote an earlier age, added to ur, "fresh, new, young," syllable it
may,
a
making gille-t-ur.
it
the word
But the
first
of agalletor deserves special notice, for, although
like the
a
in aiaison, spring
merely from an
elision
THE SKY, THE of n, yet
may be an example
it
language
for the G. article
;
of the
of a peculiarity of the
usually an, but
is
G. language requires the
(/
G.
always
it
Now, the genius
before an aspirate.
a
takes the form of
141
AIR, LIGHT, TIME.
of gille to be as})irated in
a-ghille-t-or, " the young lad," and therefore the Etruscan
a
grammatically
is
correct.
In another section of our great theme, and under another head, I have endeavoured to show that in L. the letter
/
contains somewhat of the sound of g, and that / may thus take
the place of g ated is,
— —
that
gh
is, fli
—
sounded
is
may
but I
;
here observe that, in G.,
y,
Hebrew may be
softened into y or E.
gille, therefore, I take L. filius, " a son,"
proper names lulus and Julius
;
j.
and the
the L. filum, " a thread,"
comes from the same root gal, in the sense of " twist-
also
ing," like
H.
—
h, and that g aspirated that and any Semitic scholar will tell us
sounded
is
that the guttural h in
From G.
/ aspir-
H. chebel,
" a cord, a rope," E. cable, from the
root chabal, " to twist as a cord, to bind."
tion of L. filius and filum accounts
for the
This deriva-
long
i in
them,
and shows that they might more properly be written with 11,
like gille;
for in G.,
gile with one
Z is
a different word,
meaning " whiteness." I cannot dismiss
this
root gal without alluding to the
derivation of the English words girl and lad
have caused originally
and
is,
I
much
meant
—words which
perplexity to our lexicographers.
" a
young person,"
either
male or female,
have no doubt, the G. word giolla, with the simple
change of
I
gall-an,
"a
into
r.
As G. giul-ain means "to
twig, a stripling,"
it
is
its
be of either gender.
may galad from
So, also,
bear,"
and
obvious that giolla,
giorla, E. girl, may, so far as
root,
Girl
derivation
is
concerned,
the same
but galad in G. means "a, lass"; and yet galad
becomes g-lad, and by softening and ultimately dropping
THE ETRUSCANS.
142 the
"a
growing
young,
are
—from
"a
lad,"
has
Uawd
loot, " a shoot,"
steps
(pronounced Maud),
G. latte, "a young shoot,"
For galad the Arabic writes walad, "a
wuldan, "children," and
plu.
offspring,"
The intermediate
stripling."
galad (g-lad), K.
Da.
E. lath, lad.
G.
again becomes the E. word lad (masc),
first letter it
" children,
clainne,
clann,
(klann),
son,
gallan the
for
a
clan,"
L. cliens.
The G. giolla
(giorla), A.-S. ceorl, Ger. kerl, Ic. karl,
Sc. carl, E. churl, are
the earliest of
all
the same word, but G. giolla
Does
being nearest the root-form.
all,
is
this
imply that the Teutonic dialects are founded on the Celtic
?
Opinions of Others.
Donaldson. Lindsay. — '
one that
—
"
Nil.
The same word
careful
is
and
and
attentive,' the roots
leitjan, ledian, leda,
'
discipline,'
'
one led along by discipline
exact
as agaleizi or agalleizir,
etymological
'
equivalent,
i.e., '
a
'
being aga, aki,
to lead,' equivalent to
a youth, lad,'
use the
or, to
the
in
state
of
pupilage."
—The and CORSSEN. —
Taylor.
ogul, " son,"
elements are to be found in the Turkoman
the
Yakut
edder, " young."
Nil.
5.
Camillus, a Messenger (Chap. VI.)
The camillus, and as the name, I take
or priest's assistant, in
my
was " a boy, a youth,"
opinion, contains the element gille,
camillus along with agalletor.
It
is
best
known
Roman family of great antiquity. to us as the name The dictator Camillus, who, according to Roman story, drove back the Gauls from the gates of Rome three and a-half centuries before the Christian era, was a member of this of a noble
THE SKY, THE family it
;
was
but, like the royal
originally a
143
AIR, LIGHT, TIME.
name
of Stewart
and many
and designated an
class-name,
others, official
position.
The camilli and camillce were free-born boys
and
who
girls
In themselves, or in their
their sacred rites.
was nothing
the priests in the performance of
assisted
name camillus was
sacred, for the
to a youth who, in a
office,
Roman
there
also given
marriage procession, followed
the bride, carrying a basket with sundry infantile wares in
it.
This basket or box was, according to Varro, called cumera or
cumerum;
the same basket
is
by Festus camillum.
called
Although they were not themselves sacred, yet a certain
was required of the camtlli who
fitness
fices, for
assisted at the sacri-
they must be sound in health, without blemish, and
The Etruscans appear
not orphans.
also to
have the word
cawiilhis as an epithet of Mercurius, regarding
him
who
assisting messenger of the gods, the NecrojDompos
ducted the shades to their abodes in Hades.
as the
con-
The name
Camillus, for which the Greeks write Cadmilus or Casmilus (according to their usual practice, instead of a double consonant, they write a long vowel followed by a single consonant,
-enos
as
for
-enna),
Etr.
also
is
associated with the
Samothracian and Lemnian Cabiri, who Camillus
for
Cabiri,
or as one of their
is
Pelasgian
The form Cadmilus
number.
must be a spurious adaptation Grecian
were
represented as the father of the
deities,
of Casmilus to the well-known
name Cadmus,
The meaning which
will suit
these
all
names
is
that of
an " assisting youth," for the Cabiri themselves were only
Lemnian HephaesThe name cumerum,
subsidiary deities, sons or assistants of the tus.
as a
root
Now, what synonym is
cum
is
the derivation
for
camillum,
or
cam.
?
" the basket," proves that the
This root
Greek, in Latin, in Celtic, but
it
is is
found in Hebrew, in only in Gadbclic and
THE ETRUSCANS.
1-i-i
Irisli
that
" to assist."
means
it
The H. root-form
the
is
prefix-preposition (a)im, "together with," the initial letter
being the guttural aiyi
letter
m
;
in this sense the
" with," L.
comh,
separable prep,
G. has the
As
cum.
in-
usual, the
H.
ain becomes g or k in G., and (a)im, by the change of tuber) gives, besides prep, comh, the G.-I.
into h (see
verb,
cabh-air, cobh-air, " to
help, to save, to deliver,"
helping,"
and the
assist,"
adj.
caomh-ain,
caomh,
" to
"gentle, mild,
whence the L. c5mis, "gentle, mild."
To sup-
port the connection of G. cabhair, " to help," with the preposition (a)im,
we have
in Gr. the analogy of the prep,
meta, used with the genitive
to
mean
"
and in L. ad-esse, "to be with, to help." root cab, cob,
H.
by the
helj) of,"
Again, this G.
caom-, comh gives the L. preposition cum,
may have been inseparable, as From the form cam comes camilItts, and from the form cab comes the name Cabiri, "the assistants" of Vulcan; and the form Casmilus comes from cabh by turning the li into s (see halen), as cabs, cams-, as above,
in
which
also at first
vobiscum, tecum.
casm-.
The next part G.
gille,
under the
of the
giolla,
I.
last
name
"a young man,
word ao;alletor.
land chieftain are
all called
man," gille each,
"
caniillus I take to be the
a servant," as shown
The attendants
gille;
as,
of a Hicrh-
gille cois,
"a
foot-
a groom," gille ruithe, " the running
messenger," gille graidh, " the secretary," and so on.
In
way the French use gar^on, the Latins puer, and Again, in the Homeric and ante-Homeric the Greeks pais. times, when the king was not merely the ruler and leader, the same
but
also the father
and
priest of the tribe or nation,
assisted at the offering of public sacrifices
Homer
calls
neoi,
"young men," holding
" the sacrificial forks," in their hands.
by others
the
he was
whom
pempSbala,
Further, the Gr.
THE SKY, THE epikourios,
adj.
early
Greek
" assisting,"
writers, is
145
AIR, LIGHT, TIME.
Homer and
used by
otLer
formed from kouros, koros, "a boy,
may have originally been restricted to describe In (neoi) who assisted at (epi) the sacrifices.
a youth," and the youths
the Jewish called
then,
sacrificial
The testimony
H. naar, "boy, youth." is
servant was
polity, also, the priest's
of antiquity,
of Etr. cainilliis from
in favour of the derivation
G. cab and gille, " the youth who
And
assists."
elements readily combine to form camilhis, for cab
and gille, in the construct
these
is
cam,
state used in composition,
is
ghille, jDronounced something like yille; and so the two
make camyille, camillus. Opinions of
Others.
Donaldson", Lindsay, Corssex.
Taylor. Turanian
—The
word
languages,
is
and
—
widely spread " a
signifies
Albanian language, which preserves
we have
Nil.
so
This leads us to the Turkish liamnial,
and
to the
Tungusic ugam,
and the Finnish kanda,
''
to load
" to
carrier,
words,
a porter."
a porter, a carrier,"
on the back, to carry,"
bear."
Albanian chain " a ridino-horse."
"
the
In the
many Etruscan
" a
the precise word chanial,
throughout
bearer."
We
have
also
in
146
THE ETRUSCANS.
CnAPTER THE SKY, THE
AIR, LIGHT, TIME.
Part 1.
IV.
II.
Ausel, the Dawn.
2. Usil, the Sun-god.
Hesychius
says that aiisel was an Etruscan word, meaning
" the dawn." Sabine
Festus says that the Aurelii, a family of
origin, alleged that
they got their
sun," because they were authorised by the offer sacrifice to the
name from
Roman
sun in the name of the State
reason they were called Auseli
— that
is,
Aurelii.
" the
people to ;
for this
Ausel,
then, was a Sabine ^vord for " the sun."
On
a bronze mirror of Toscanella there
name usil above which
is
falling
sandals on his
is
carved the
a j^artially naked figure, wearing a cloak, off his
and a
feet,
a bow in his hand
;
shoulders
;
he has, besides, laced
circle of light
the same
round his head, and
name usil appears on another
mirror over a goddess of imposing form, with the short hair of
a man, dressed in a long robe, holding a crown in each hand,
and having a
circle of rays
round her head; again, a mirror
of Perugia shows in the back-ground, and over the principal
a portion of the chariot of the sun, mounting up-
figures,
wards, with only the heads of the deities and of the horses visible
;
underneath
also both a
is
written aur.; near one another appear
male usil and a matronly usil on other mirrors.
THE SKY, THE
From
147
AIR, LIGHT, TIME.
this I infer that the aiir- of the
Perugian mirror, and
the ausel of Hesjchius are the same, " the dawn," and that
Etruscan Sun-deity in some one of his aspects,
2isil is the
and
same word,
ur-soil, " the
meaning "
^ol.
like Gr. beds, e5s,
I think there
in
they are both phonetic varieties of the
that, probably,
little difficulty
is
new
fresh,
auos,
light " of the sun.
new, young
"
—
"the dawn."
in tracing Msil to the G.
Ur
a G. adjective
is
we found
the same which
the Etr. agalleior ; and soil (pronounced soell)
does not occur in
its
show us the eye
suil also means
"a
;
it
bare root-form in G., unless, per-
chance, G. suil, " the eye," be the same to
a
is
root-word in G. indicating " the brightness of light "
the
as
—
a word-picture
" bright light "
glance, hope," for
"a
the face
of
glance "is the
sudden, bright, flashing light of the eye, and " hope
" is
the
bright light of the heart that cheers the darkest hours of
human
life
if
;
used suil to
suil
mean
"
is
the same word as soil, he "
hope
Although soil
in him.
G. (and
who
first
had the elements of true poetry
in
its
simple form
is
not used in
I believe that the root soil, in the general sense of
" brightness," ceased to be used as soon as the other form of it,
suil
—
if it
be another form
" the eye "), yet the
evidence that
—began
to be used to
numerous derivatives which
it
a radical word in the language
it is
these are sol-us, "light, knowledge,"
;
mean
gives are
a few of
"any heavenly lum-
inary"; soill-se, "brightness"; soillsich, "to brighten, to
gleam"; soilleir, "clear,
bright, evident"; for soillse
there are also the forms boillsge, boisge,
Connected with
light."
sun
";
and
"aflame, " I give
as soil,
I
G. root soil are L.
sol, " the
by metathesis, becomes the G. leus,
light," soil light,
this
" a gleam of
may give
shine "
;
and
las,
L. lux, "light," and luc-eo, in Gr. (without metathesis)
selas, " light, a flame," helios, " the sun," and selene, " the
THE ETKUSCANS.
148 moon," as
if
sel-enna, " sprung from, belonging
to the sun,"
This analysis shows that the he in helios and the se in
selene are not
prefixes
s-l.
Litlin.
saule, S.
the root in every case
;
With G.
sonants
soil
compare
the consauil,
and with aurora
"the sun,"
surja,
is
the Goth,
{ausel) compare the Litliu. auszra, " the dawn."
the L.
I take
soil rather than from the Gr.
sol from the G.
helios, for not only has sol a strong family likeness to soil,
but
I regard soil as
meaning of soil
for the
helios fresh,
an older word than either sol or helios, is
The Etr.
is specific.
and
general, while that of sol tLsil is
therefore " the new,,
brightening " of the sky on the return of the orb
of day.
But,
if
we reflect that
in sun-worshipping lands, as Etruria,,
the rising of the great luminary of day was received with
minute attention and
and
if
we again
and the successive
special reverence,
stages of his daily course distinguished
by
how many myths
consider
the Indian Sarama, " the dawn,"
marks
different
;
around
cluster
ausel
is
the earliest brightening of the eastern sky, and that usil
is
a later
development of the same
—
compare ausel
dawn," the calm
"
that
is,
it
is
likely that
I would, therefore,
light.
atir-sel
— with
fierce
glare of the
midday
languages, the L. root aur-, " gold,"
aurora borealis, and round the heads of its
in
saints.
sun. is
and
classic
similarly used in
aureolus, the golden halo of light In Gr., chrusos, "gold," with
epithet of the mild sun-light. is
later,
In the
derived adjectives, such as chrusauges,
zahab, "gold,"
the
golden" light of the morning, as contrasted
with the clearer light that prevails a few hours with the
"
aurora,
is
a frequent
In the same sense, the H.
used in the book of Job to
mean
golden splendour of the heavens, their " golden sheen." this is the proper application of the
word ausel, the
the If
syllable
THE SKY, THE sel
the G. soil
is
but
;
is
aur
Manx
the G. or, oir, K. oyr,
149
AIR, LIGHT, TIME.
G. word
also a
Arm.
aer.
Yes
?
it is
;
The Greek
aur.
language did not suj)ply the L. with the word aurum,
one cannot give to
another what he himself has not
then, did the Latins get the
word
for
whence,
;
The only other language
?
in early Italy was the Celtic.
Derived from G. sheaf of corn
"
"gold,"
or,
—an example
the G. noun orag,
is
"a
of the tendency of a jjrimitive
language to apply the fundamental idea contained in a root-
word
however
to various objects,
prominently seen in them. nection with
diverse, if only this idea is
Other instances we had in con-
H. eglah and the Etr. darmius ; many more
appear under the root bar, and in our discussion of the Etruscan bird-names. I have no hesitation in declaring
my
conviction that this
analysis establishes the real derivation of aiisel, tion to the reasons given above, " the
name for
attested
it is
in addi-
for,
by the Syriac
dawn," shepara, and the Ch. shephar-para,
in both of which the
shephar means,
like
soil, "bright-
G.
H. root shaphar, " to be bright," Ar. "to the dawn"; the para in the Cll. word means "to
ness," from the
shine as
bear, to run swiftly."
and
soil, "brightness," are of
A.- S. Scotch speak of
for the
brightness
eye
;
and
") of
the eye
if soil,
G. suil, "the eye,"
I believe, also, that
suil,
common " the
origin (see p. 147),
sheen " (that
when they mean the
and the L. sol be
I can see a beauty in the
name
all
is,
"the
pupil of the
the same word,
sol, for it pictures to
me
the
great orb of day as the " eye " of Dyaus, the eye with which
he sees of
my
Osiris
all things,
daily is
life.
the eye that witnesses every transaction
In the Egyptian hieroglyphics, the god
represented pictorially by an " eye
to denote his all-seeing character
dulated line over
it
;
"
over a throne,
and an eye with an un-
means a ceremony
of adoration, a rite.
THE ETRUSCANS.
150
In the Egyptian mythology,
the god Arueris was the
also,
His name Arueris " may
Apollo of the Greeks and Romans.
be interpreted The Evening Sun, as emblematic of the repose of victory, ei'-ruhi-re
" ;
seems to imply that the suc-
this
cessive steps of the sun's royal progress from
were separately
fall
to night-
deified as distinct manifestations of the
Sun-power; which harmonises with Arueris on the inscriptions
2isil.
dawn
my
view of ausel and
called the son of the
is
name Ap-oll-o have the same meaning through some connection with sol ? And may not Orpheus, who is also solar, = Or phaos, "the new light"?
May
sun.
not the
Excursus on Mane, the Morning, and other Words. In connection with ing," I
maybe
atcsel,
" the mild light of the
morn-
pardoned a digression on a Latin word, mane,
" the early morning,"
and
this will introduce the old Italian
deity Matuta, " the goddess of the dawn," Mantus and
Mania, the Etruscan god and goddess who presided over the
Underworld, and cerus manus, an expression used in the old Salian
hymn, and translated by Festus
creator."
If
manus means
" good,"
the "good ones," and their mother
as " the
then the
Mania
is
good
manes
are
the "good
lady."
Now,
is
there any connection between the morning,
Matuta, and the
We
Mantus? none, but
let
spirits
are at
of
first
the
manus
manes. Mania,
inclined to say that there
us look into the matter.
take four things as granted
shall
dead,
mane,
:
—
At the
(1.)
is
outset, I
That the word
found in the old priestly hymns of the Salii means
"good";
for this
we have the
authority of Festus,
who
quotes to that effect the testimony of an earlier writer,
^lius this
Stilo,
a learned grammarian, the preceptor of Yarro
carmen Saliare
is
probably as old as the foundation
THE SKY, THE
151
AIR, LIGHT, TIME.
manus is the root of Manes, for this also we and, through it, of Mania and Mantus Mantus and have the authority of Festus. That (3.) Rome.
of
That
(2.)
this
word
;
mane, "morning,"
are different forms of the
word; so says Varro. worshippers
(-i.)
man-us
no
common
Now,
lent."
sound of dh the
TYi
of
if
we
man-
from this to
and
;
madh
like
Thus, one word, at viz.,
manus
is
the
is
madh,
the transition
in Celtic, the liquid
easy, for
if,
after the Oriental
is,
manner, we sound we have ban-us, L. bon-us, " good." the earliest language of
least, in
hymn
—
is
found in the Semitic
" good,"
mean
not
n
math
G.
" good, virtuous, excel-
write this word as
in the Salian
mad
the root
mean
use to
is
h,
word
difficulty in tracing the
to the Celtic language, for the in
root-
at least, fire-worshippers.
or,
First, then, (1.) there is
word now
same
That the Etruscans were sun-
Celtic,
Rome
and although
dialects, yet
does
it
and no one has yet asserted that any of
the early tribes of Italy were Semitic.
Nor
is
manus
the
only Celtic word in the hymn, for cerus, "the Creator," I
take to be the G, verb cuir (L, creo), which has a great
number
of meanings, all of them, however, traceable to the
primary idea of " oi'iginating thing to be where or what
memory
to the
dum " is
;
it
also
" ;
it
thus is,"
it
means "
of boyhood, " Csesar curavit
means
to
cause a
hence the words, dear
pontem
" to put, to place, to lay, to
facien-
sow
"
;
it
the S. cri, " to make, to create," whence the G. gre,
" nature," gri-an, " the sun," and greadh-air, " a stallion."
From G. cuir {t
an
I derive
G. cuis,
for c or k) tus, tuis, a
origin."
and
"a
cause," L, causa,
G. word meaning "a beginning,
The whole expression cerus manus,
;
it
might bo shown that other words
hymn
of
then,
is
were the place or the time for the inquiry,
G.
if this
and
Mars are
Celtic.
also in
The name Salii
this
Salian
itself is Celtic,
THE ETRUSCANS.
152
it is taken from salio, "I leap," as Ovid tells us, and we have elsewhere found the root sal- to be G. The ancient name of the hymns themselves, Asamenta, appears to me to be Celtic, for the L. termination -entus -a -um, as in viol-entus, laxam-entum, jum-entum, is the G.
for
-anta, as in G. aile-anta, "atmo-
adjective termination spheric,"
then,
anam-anta,
Asam-,
is
ing for r
(cf.
aram
as
of the name,
Valesius for Valerius); and Varro himself quotes
in ancient Latinity
same
The body
in which I take the s to be the older spell-
fragment of the
this
" full of life."
G. aoradh,
;
S,
hymn
for the
was used
s
purpose of proving that
Asam,
for r.
and aoram in G. means
aradhana, means
'"'service,
urnuigh means "a prayer";
the root
ship," from which I could form
an
adj.
is
"
hymns
of worship."
G.
—
that
maramh
is,
"dead," and the function of field
with
the
"to wor-
aor,
aoramh, "belongaramenta,
is
itself
to the Celtic, for the
"to
—means
maruv)
(sounded
Mars
Tbe
" dead."
the
worship,"
The name Mars
may, with much probability, be traced
marbh
is
worship," G.
ing to worship," which would give the Salian
asamenta,
then,
" I shall
strew the
kill," to
name
older form of the " the slaying god."
is
mean marbh, marv add
the Etr.
personal suffix th, as in Lar-th, L. Lar-s, and
we have a
Mavors, which
name thus
the
vv^ould just
—
to
the G.
name Marv-th, "he who
kills,"
I
form
L, marv-s; but metathesis
frequently occurs in words Avhere there
is
a liquid, esioecially
marv-s becomes mavr-s, L. mavors, contracted Now, if the name of the god himself is Celtic; into Mars. if Salii, the name of his priests, is also Celtic; if Asamenta, r,
thus
name cerus manus,
the distinctive words, is
for
their
in these
hymns,
hymns
well known, the Salian worship of
into
Rome by Numa,
its
is
Celtic
are Celtic;
;
if
and
some if,
as
Mars was introduced
second king (whose very
name may
THE SKY, THE
G. naomh, naom, "holy, pious")
the
"be
AIR, LIGHT, TIME.
inference from all these considerations
Rome
of the early worship of
least,
part, too,
was intensely national,
god of the Roman
for
is,
153
—
.
the natural
that a part, at
was Celtic
and
;
Mars was the
this
father-
state-founder, Quirinus, and of his people
the Quirites. (2.)
also
From
the antiquarian dissertations of Macrobius, and
from the annotations of Servius on the ^neid, we learn
that the Manes, the shades of the departed, are the " good ones,"
and that the names Mana or Mania and Mautus are
from the same root as Manes.
Bona Dea
goddess.
Fauna
—
a
Mana
name which
— and Mantus must be
is
is
" thus the " good
also applied to
the " good " god.
Fatua
Mania was
regarded as the mother of the Lares, and since, as I have
shown, the Lares were the deceased heroes of the family, the spirits inseparably
genii, it
was only
attached to the household as
fitting that their
" the good lady."
There
its
tutelary
mother should be Mania,
considerable similarity between
is
the names Mana, Mania, Mantus, and Fauna, Fatua, Faunus,
and they may be akin,
for
Rome, Faunus was held
in high esteem,
god, " good " to
all,
and
among
it is
the pastoral founders of
and was a propitious
not impossible that
Fauna, Mantus and Faunus, are the same deity.
etymology of these names,
Mana,
or
Mania may
have ah'eady shown that Manes,
I
easil}'-
Mana and As to the
come from the G. math, madh, Mantus
" good "; as to the others, I suppose the Etr. form of
to have been Man-t/i, with th, a personal formative, as in
Lar-th, Van-th ; Manth, then, would mean "the deity
who
presides over the
manes," which, indeed,
he was the Etruscan Pluto Rhada7na?i^/ii6s
the Underworld.
;
and
it is
is
true, for
rather singular that
and Minos are two of the Cretan judges of Mantus, on Etruscan monuments,
sented as a wide-mouthed
is
repre-
monster, just as Ave speak of
154
THE ETRUSCANS.
" death's insatiable Virgil places grief
maw "
and
" the
jaws of death," and
and avenging remorse "in primis faucibus
The forms Fauna, Fatua, Faunus do not
Orci."
so readily
connect themselves with G. math, and therefore I offer an opinion with some hesitation
probably the S.
that
said,
this
;
much, however, may be " auspicious,
badh-ra,
excellent," the Gr. a-gatli-os, "good," the L.
good,
bon-us, the
Ger. gut, the A.-S. bet (whence E. better, best), the
math, the K. mad, "good," and budd, "profit, are all the same word, differing only in their initial
G.-I. gain,"
consonants, which are
m;
h, g,
presents any difficulty, for
of these consonants,
we have seen
that h
g, as
m aspirated
is
sounded v or
/,
m
when we
interchangeable, but that difficulty disappears sider that b or
g alone and are
and
con-
/ becomes
G. fear, "a man," K. gwr, E. refuse, L. recus-o,
a-gath-os and Ger. gut may be the same In this way Mantus may become (Fantus), as the G. math.
therefore Gr.
Faunus and (Fanta), Fauna.
This hypothesis of the identity
names Mantus and Faunus, although not
of the
functions, receives
of their
some support from a passage in Arnobius
Book I., c. 86, where the MS. reading Fenta Fanda Fatua has been changed by editors into
adv. Gentes,
Fatua
or
Fauna Fatua. "mother."
An
old scholiast here says that
This would refer us to G.
Fanda means
madh, man,
"good,"
among us an elderly matron, in some parts of Engmuch in the same way, addressed as Goody Wills, in the nursery rhyme, Goody Two Shoes. Fauna
for even
land, or,
is,
as
Fatua would thus be equivalent
Mana
to
"
Mother Fatua
"
or
Genetrix, and similar to Mater Matuta.
The name Fauna is also written Faula, and under name she is identified with the Grecian Venus. This
(3.)
that
mention of Venus leads
word mane,
me by
an easy transition
" the early morning," for just as
to the
L.
Mana and
THE SKY, THE
Fauna
155
AIR, LIGHT, TIME.
are the "good," the "propitious" goddess,
early
mythology of the East,
Meni.
The Babylonians
worship^^ed
''
other the
lesser
Hence
good fortune."
Gad and
Meni
probably the same Meni
;
and
it is
is
in Isaiah, chap.
furnishing a drink-offering unto
thinking of when he
says, " Is it
the
?
'
the one
;
11, the idolatrous Israelites are reproved for "pre-
paring a table for "
"
by the Arabs the "greater good fortune," and the
called
Ixvi., ver.
in the
Jupiter and Venus
under the names of Gad and Meni, " fortune still
so,
Venus under the name of
is
Great Goddess
'
Arnobius
Fauna Fatua who
Among
"
whom
is
is
called
the Komans, Venus was a
goddess of good fortune, for the best throw of the dice was,
from her name, called j actus Veneris
;
and " Csesar and his
"
were under the tutelage of Venus, for word was " Venus Genetrix " (cf. Mana Genetrix), fortunes
his watchin allusion
to his ancestral descent
from ^neas, whose mother was Venus.
Even the name Meni,
if
nounced Veni, would
Gad
is
easily give
Mheni, and
(Vener-), Venus.
said to be the
same as
different forms,
means the
divinity " Fortune,"
article prefixed,
remarkable that
"good," while
Ha-gad,
" the
Baal,
whose
religious wor-
is
The name Gad, when usually written with the
Fortune," and
it
is
rather
hagad or agad is so like the Gr. agathos, meni is like the G. math, madh, man,
"good," and, further, that badh-, the has "auspicious, prosperous" as also
This
prevailed not merely in Babylon,
but throughout the ancient world. it
therefore pro-
regarded by some authors as the planet Jupiter, and
by others ship, in
written
its
S.
form of G. math,
first
meaning.
It is
worthy of notice that the Greeks had, besides agathos,
another word, kalos, to denote moral goodness, and that the Romans, unlike the Greeks, were ardent worshijopors of " Fortuna." to the
But
as a full discussion of this matter belongs
domain rather
of the antiquary than of the philologist,
loG
THE ETRUSCxVNS.
how
I pass on to inquire
these planets
to
and
Babylonia
shippers
of
planets,
especially
"
to be regarded
this is
other " the
Jupiter,
The Persians
of light as clothed in white,
the
reverenced
lands,
majestic,"
and Venus,
ministering attendants of the
the light-bringer," as the
great day-god.
not hard
the Baal-wor-
the sun-worshippers of Persia,
for
find,
came
And
as " fortunate, prosperous, benign."
also represented their angels
and called them ahuro, "the
good ones," the servants of Ormuzd, as opposed to the
ser-
Venus, the morning,
vants of Ahriman, the evil principle.
was, on this principle, worthy of special honour, both because of the pure brilliancy of
and from
light,
its
its
intimate
personal relation to the sun as ushering in the dawn.
Some such
considerations as these
must have led the early
dawn" mad-ainn from math or madh, " good." This word, (1) when the d is aspirated, is pronounced ma-enn, which gives the L. mane, " the early
Celts to call the "
morning-light" before sunrise; but (2) thefZ
is
and, as
retained, if
age of the word " de bon
From the
madainn becomes the
some lingering
matin
still
"
Celto-French matin;
recollection of the original parent-
dwelt in their minds, the French say,
when they mean
" early in the morning."
the same root math, "good," the dog, too, who, under
name
"a dog") of the
of
—
—
Tmskuil
that
figures frequently
is,
" Tina's
among
dog
"
(G. cu, coin,
the mythological bronzes
Etruscans as the faithful watcher,
madadh, which
is
in
G. called
again becomes in Celto-French matin, " a
mastiff," the final dli
as in
the sharp sound of
if
having assumed the liquid form of n,
G. madh, L. Manes.
panion and auxiliary here honourable one, for the H.
The
office
assigned
name
to
of watchful
com-
the dog was an
Ir [(a)ir from
afir,
"to
watch"], Gr. egregoros, " the watcher," was given even to
the angels and archangels of heaven, as in Daniel
iv.
13.
THE SKY, THE (3) (for
The G. madainn
is
15?
AIR, LIGHT, TIME.
maduinn
also written
or
maduidh
the terminations -ainn, -uinn, -uidh are convertible
in G.);
and
in
madnidh,
and the d of both
if
the final aspirate be rejected,
sounded sharp, we have the L.
syllables
of the " dawn," the
matuta. Mater Matuta, the goddess Greek Leucothea, the " white-light
Language
is
"
goddess of the morning.
here, as not unfrequently in other instances,
when
the handmaid to mythology, and,
closes to us a pictorial representation
interrogated, dis-
of ideas
which have
long since perished, although the signs of these ideas, the words,
remain wdth us; the
still
"
are associated in the literature of the
madainn and madadh
G. the words
"
dog" and the
dawn"
Hindu myths, but
in
alone remain to tell
us that the Celtic mind too saw a connection between them.
Here
I
may
refer to a part of
Sanscrit legends of the " is
Max
Dawn,"
in
Miiller's analysis of the
many
of "which the
at least the companion, the helper of Sarama, the "
assisting her to drive
face of
Dyaus
;
he
says, "
for the lord of
Dawn,"
away the dark night-clouds from the
but the analyst denies that in the ancient
hymns Sarama is ever regarded as a ever (Hist. Rome, vol. i., p. 19), is for
dog
dog.
Mommsen, how-
of a different opinion,
The divine greyhound Sarama, who guards heaven the golden herd of
and sun-
stars
beams, and collects for him the nourishing rain-clouds' as the
cows of heaven to the milking, and who, moreover, faithfully conducts the pious dead into
the world of the
blessed,
becomes in the hands of the Greeks the son of Sarama, Sarameyas, Hermeias.
.
.
.
Those old
tillers
of the ground,
when the clouds were driving along the sky, probably expressed to themselves the
phenomenon by saying that the
hound of the gods was driving together the startled cows of the herd.
The Greek
forgot the cows
were really the clouds,
and converted the sou of the hound of the gods
— a form
158
THE ETRUSCANS.
devised merely for the particular purpose of the conception
—
the adroit messenger of the gods, ready for every
into
service."
Of
course, it
is
impossible for us
madainn,
birth of the Celtic words
now "
to say
whether the
madadh,
dawn," and
" dog," is later or earlier
than the date of the hymns of the
Eigveda, but certain
is
nection, if not an
the minds of the
it
Celts,
religionists in the far
At
west.
all
that these words indicate a con-
between " dog
identity,
when they
east,
"
and " dawn
" in
Aryan
co-
their
left
and wandered towards the
events, the L.
" morning,"
mane,
older than the Rigveda, and there can be
far
must be
doubt that
little
mane is the same word as the G. madainn, madadh. Max Miiller also speculates (Science of Language, vol. p. 552) on the derivation of mane andMatuta. He says,
ii.,
"
From
this it
would appear that in Latin the root man,
which, in the other Aryan languages,
known
best
is
in the
sense of thinking, was, at a very early time, put aside, like
the Sanscrit hudh, to exj^ress the revived consciousness of the whole of nature at the approach of the light of the
morning;
unless
there was
another totally distinct root,
The two
peculiar to Latin, expressive of that idea. certainly
seem to hang
closely together
being to find out whether
'
;
wide awake
'
ideas
the only difficulty led on to
'
know-
ing,' or vice versa."
This paragraph only shows
"knowing" a
how
" wide
little
may
distinguished philologist
be,
overlooks the true sources of the Latin tongue looks too west.
Celts
much
to the Sanscrit east
Verily, a language has no
may
live
and die among
;
"
or
when he when he
and neglects the Celtic
honour us,
awake
in its
own country;
but their language
is
"naught."
To prove the parentage
of L.
mane,
let
us
now bring
in
THE SKY, THE some other
witnesses,
AIR, LIGHT, TIME.
159
and see wliat evidence they can
give.
Let us call the G. fair, " the dawn, sunrise, sunset," with his family, the verb fair, "to watch,
keep guard, keep awake,"
the noun fair, " a sentinel, a watch-hill," and his twinbrother foir, " help, deliverance," " a crowd of people
E.
" (cf.
L. forum), the verb fairich, " to awake," and
a fair,
the noun fairg, "the sea, the ocean."
To understand
their
testimony we should recall to mind the tale which the Italian goddess, Minerva, can
G. mian-ar-fa
this agrees with her
of Jupiter.
tell.
Her name
is,
to
my
eye, the
" the keen desire of warfare," and
(q.v.),
equipment as she springs from the head
It is also quite in
a Dawn-goddess, for to
keeping with her position as
the minds of the ancient myth-
makers, especially those of the solar school, there was ever present the idea of a personal conflict between day and night, light
and darkness.
the white god, the type of
As
in the
all
that
Norse legends Balder,
is
fair
and
beautiful, is
overcome by the arrows of the blind Hoder, so every night the ancient " makers " saw the
black
domain
of light, but only to be driven
dawn
every winter the power of the
;
and
stronger,
and
light
till
enemy usurp the
away
morning
at the
enemy waxed
the glad May-days returned,
stronger
when the sun
and day put forth their might again, and com-
pelled the hateful darkness to retire before their victorious
arms
;
so also the
Vedic Indra's perpetual enemy
the shrouding darkness.
is
Vritra,
In his daily returning warfare,
the noblest auxiliary that Jove (Dyaus), the sky-god, has, is
his daughter Minerva, the warrior goddess, Pallas Athene.
Dyaus
regrets to see his fair blue realms overspread
dark cloud of night
;
he longs to shake
and his ''longing desire" (G. mian)
off the
by the
usurper
;
for deliverance gives
birth to her who, in full panoply, at once routs the hated foe,
and wakes the world and men
to
the calm enjoyment
IGO of
THE ETRUSCANS. and
life
and the peaceful pursuits of
liberty,
toil
or
trade.
The for
G.
Celtic words just quoted will illustrate this mythology, fair, " the
hill (fair)
men
dawn,"
the sentinel (fair) on his watch-
is
who keeps guard
to the activities of
(fair),
life,
ready to waken (fairich)
and bring them deliverance
from the oppression and slavery of night
(foir)
and fairg
;
the eastern ocean from which their deliverer comes to set
is
them
In this sense, from the G. fair, " the dawn," I
free.
take the Etr. Faliscan divinity, Ferun, Fer-on, Feronia,
more
just as the Teutonic Venus, the goddess Frigga, or, properly, Freja, " to free."
said to
is
Feronia
is
have her name from A.-S. frigan,
the goddess of emancipated slaves,
the goddess of trade and commerce,
where
But the G. noun
mon enough
is
of the Sabine deity
Sor-anus,
and Soranus were both hill
Falerii, with similar rites,
of Soracte
becomes
as if
its
s
verb
(comsaoir,
Sor-enna, who
worshipped
where Phoebus
and Virgil
calls
is
Apollo, for
on
Mount
adored," near
the tutelary god
by the name Apollo, and describes
his worship as
This rugged, craggy mountain Soracte (G.
a fire-worship.
saor, " free," or foir, rock," akin to G.
"any
saoi-,
Fer-onia and with the Gr.
Sor-acte, "the sacred
akte,
fairs,
ransomed, saved," from which I take the
identified with
Feronia
and
by the change of/ into
in the Celtic dialects)
free, at liberty,
name
respected at
foir, " help, deliverance,"
to save,"
foir, '*to deliver,
"
much
crowds (G. foir) of people meet.
"a
uachd-,
"a high and Gr. ak-ros, " high,"
watch," and G. acha, " lofty,"
raised place") resembles
many
of the peaks in
Britain which were once the chosen resort of the Druidical fire- worshippers,
and was well
fitted to
be a watch-hill, from
whose temple-summit the priests might hail the approach of
dawn.
THE SKY, THE
Notwithstanding the high rank
Aruns
in the
("
11th Mneid ascribes
and Feronia afterwards degraded of the Underworld,
and Mania.
Does
" Juventus
Mundi
where they
mean
this "
IGl
AIR, LIGHT, TIME,
summus deum we
to Soranus,
which
")
him
find
to the position of guardians
in authority with
sit
Mantus
that in Italy, as in Greece (see
passim),
a
against the
revolt arose
and nature-powers, or an immigrant race
rule of the solar-
dethroned them, and so they were cast down to the Underworld
In Etruria, at
?
position, for not only
had a sanctuary
The name
of this town,
los, las, "light
G.
was she the goddess of
Losna,
dawn
" (q.v.),
day to you "
;
Are these expressions It
?
givers of good fortune are
still
may be
have met with a
liberal response,
comprehensive as "
you
"
first
England and
in
;
money
in his pocket
May
to
have
so,
many
for
and the moon
for charity
can think of no benediction
he who chances to have
sees the
moon and that
new moon
for
turn the money,
month.
"
An
is
the
of this an artless example
old
is recorded by Castren Samoyedc woman was asked whether she ever said
her prayers tent and
he
human
spontaneous outcome of the devotional feeling in the ;
if
the
Even among
barbarous tribes the worship of the sun and the dawn
breast
as
In the south
whose appeals
in Scotland
good luck
top of
the blessing of Bel rest upon
when he
time must bow to the
wishes
The
Good
be regarded
to
to be found.
of Ireland, the wayside beggar,
the light
dhuit, "
La math
say.
similar traces of the worship of the sun
so
la, "
the same as lath,
remnants of dawn-worship
Luna).
comes from the
the hearty Celts of Ireland say, "
the morning to you." as
(L.
another proof that Feronia
(Gr. fair), for it
The modern Gaels
of day."
is
but she
Falerii,
Losna
Etruscan town
also at the
the goddess of the
is
Feronia held an honourable
least,
;
bow
she replied,
'
:
Every morning I step out of
before the sun, and say.
When
thou
my
risest,
M
I
162
THE ETRUSCANS.
my
too rise from
bed
and every evening I
;
down
sinkest, I too sink
to
righteousness,
'
of
it,
thou
That was her prayer,
rest.'
perhaps the whole of her religious service.
was evidently proud
When
say,
for she added,
.
.
She herself
.
with a touch of
self-
There are wild people who never say their
morning and evening
prayers.'
"
Professor Miiller shows that, in the Sanscrit myths, the
Day and
the Night,
Yama and Yami,
daughters of the Dawn, just
as, in
are
twin-sisters,
the Grecian mythology,
Castor and Pollux are called the Dioskouroi, twin-sons of
The
Zeus, the sky-god. also seen in the
which light. is
Scotch word gloamin, A.-S.
is
glomung,
applied to the morning as well as the evening twi-
This same Yama, however, in the Sanscrit
god of death
also the
in the is
is
Yama and Yami
sisterhood of
;
he
is
Underworld he has two dogs as
a difficulty here
;
how
is
it
stories,
the king of the departed, and his messengers.
be explained
to
?
There
Probably
because Yama, the Day, although born of the brightness of
Dawn, yet every evening
sinks into darkness, and for a time
dwells there, ruler of the Shades below. I have already spoken of the greyhounds of Sarama, the
Dawn.
Many
facts could
be quoted from the religions of
antiquity to show that this Vedic
myth
not unique, that
is
dogs, not in India alone, but elsewhere, have a place in the
worship of the sun, and that the dog, of the dawn,
is
if
not the representative
at least the faithful watcher
who announces
the coming of his master, waits on his harbinger, the dawn,
and when
Sol,
" the brilliant," Balder, " the powerful and
the good," has sunk into his deathlike sleep, overpowered
by the wiles and the might of
Dark Ones,"
this
his deadly enemies,
trusty attendant
grave and longs for his return.
Of these
facts let us take a few.
still
" the
watches over his
THE SKY, THE
(A.) Facts
Whatever be the age
163
AIR, LIGHT, TIME.
from Egypt.
of the Vedic
hymns
which Sara-
in
meya, the son of the Dawn, the Greek Hermes, as a tutelary
deity,
is
regarded
and represented as a dog- watcher,
waiting faithfully in charge of the house during the absence of his master, yet, before the Vedic age, before
Homeric
times, the dog was already intimately associated with the
For the Egyptians reckoned their
worship of the sun.
" Sothic year" from the beginning of the Dog-days, the end of July,
when
morning,
Sirius, the Dog-star, the brightest son of
rises heliacally,
morning, and at nightfall
One
setting.
is still
seen beside the sun at his
of their cities, Cynopolis, they specially devoted
to the worship of the dog, which, equally with the sun, to
them a
giver of
fertility, for
country with the highest
rise of their fertilising river-god, Nilus,
on the monuments
language of
is
also
its
whose hieroglyphic
read as equivalent to "the hot season,"
Mr. Bruce, in his " Travels," says that in the
Thebaid, seir means
the
Seirios, Sirius, and
had
was
the heliacal rising of Cani-
cula, the Dog-star, coincided in their
the dog-days.
the
emerging from the sun's rays in the
Canicula
"a dog";
are homologues.
Anubis, " the barker," and
so,
if
Egypt
Hepuher or
its
Hep-heru, "giiardians of the paths" of the sun, and these are pictured with the heads of dogs or jackals excels
all
the companions of
man
in
;
for the
dog
attachment to his
master, in the vigilance with which he guards his person
and his property, and in strength, courage, and intelligence in executing his
commands.
In the symbolic and pictorial
language of Egypt, a dog represents a faithful also a
symbol
for
A similar belief in
scribe,
and
is
the constant, Avatchful care of the gods.
guardianship led each
Koman
family (and
in this they probably only followed the Etruscans) to place
THE ETRUSCANS.
164
the Lares, figures of their departed ancestry, in the shape of dogs, around the domestic hearth, and to address family
In Scotland,
prayers to them, as guardians of the house.
the wraith (from A.-S.
which
spirit,
is
weardan, "to guard")
ber of a household, and clothes
So
" a dog," and
is
Hermes, the Vedic Sara-
identified their
meya, with the Egyptian Anubis,
headed god, and Anubis
who common
invoked as
is
called " the lord or guardian of the house."
Now, the Greeks
Isis,
mem-
and form.
itself in his dress
Sarameya, in the seventh Rigveda,
also,
a guardian
is
seen about the time of the death of a
are the
"
the barker," the dog-
is
one of the children of Osiris and
Sun and
the Moon, according to the most
Arnobius says
interpretation of their characters.
that the epithet Frugifer, which
used to distinguish the
is
Persian Mithras as the fertilising sun, was also applied to the Egyptian Osiris.
Another son of his
L.-G. Horus, Arueris as hawk-headed.
(q.v.);
These two
is
like his father, deities,
the attendant ministers of Osiris
;
Har, or Haroer,
he
is
represented
Anubis and Horus, are
they take a prominent
share in the dooming of the departed souls which are brought before the judgment-seat of souls iuto his presence,
Osiris;
for
Horus leads the
and Anubis stands by the balance
in which the actions of the deceased are weighed, to see
when weighed, they to
come up
happy
come
to the standard of
souls receive the
hall,
"justice
name and form
and
is
and
ately, I
is
truth," the
of Osiris
;
they be-
(cf.
yEs-sar).
also leads the souls into the
judgment-
then the Egyptian Hermes Necropompos, Hermes,
the Conductor of the Dead."
the dead
if,
If they are found
the " bright " ones, the angels of light
Sometimes Anubis
*'
are found wanting.
As
the function of conducting
thus assigned to Anubis and Horus indiscrimin-
suppose them to be deifications of the morning and
the evening twilight, the two gloamins, Castor and Pollux,
THE SKY, THE
much ahke
165
The Romans thought the Dioscuri them both the Castores.
the twin-sons of Dyaus. so
AIR, LIGHT, TIME.
that they called
Like Minerva, Pollux " gaudet pugnis."
somewhat
Plutarch, however, gives us a of the Egyptian myth. divider,"
between the
Isis,
earth-world above and
visible
invisible shr de-realms below.
He
to the story of Osiris.
different account
says, is the horizon, " the
he
This view gives a is
new
the
aspect
the sun, the source of light,
the giver of gladness to the eyes of men, himself good, and the fountain of
all
that
good and
is
as the " revealer of
nufre,
morning he quits the society of horizon,
and with
into the sky to
who
brother,
who
is
mankind
the light of day,
is
" good " one sinks into the
the western horizon,
Osiris, all
but he
;
is
hated by his
harm him, but strong;
cannot, for
ere long the
arms of his waiting spouse,
;
Isis,
gives birth to their second
presently
and destroys him, leaving
Typhon overpowers mourn disconsolate
Isis to
night long for her husband, and
Anubis
Every
morning dawn, ascends
yet too
who now
the evening gloamin
son,
Un-
yet his cruel enemy, Typhon, the Darkness,
longs for an opportunity to
Osiris,
man.
to
"
his consort, Isis, the eastern,
his elder son, the bless
true, often called
good things
all
night long, with
as her guardian, to search for his
mangled remains,
until, to
her joy, the barking of
many
dogs
tells of his
ap-
proaching return, and in the morning she sees him live and rise
again with the vigour of renewed youth.
in his absence, trees,
mourned
his death,
but now the
All nature, birds, the
the brooks, the very rocks hail his return with songs
and a universal shout of joy, {B) Facts from the East.
The Babylonians
who were an eminently high honour. One of the
also,
nation, held the dog in
religious
zodiacal
THE ETRUSCANS.
166 constellations, the "
he
visits as
Houses of the Sun," the houses which
a friend, and in which he stays for a time while
on his annual journeys, was called by them " the Dog," and in Babylon small figures of this dog were cast in bronze,
and
apparently were used as amulets to guard the house or the
wearer from evil
(cf.
Among
Tinskuil).
other antiquities
found at Hillah was a black stone of the time of Merodach,
on which are the
dog and a cock, both of which
figures of a
animals had a place in the Babylonian sun-worship.
The
Persians,
who were
also sun-worshippers, regarded the
dog with veneration as an attendant of the sun, and the Celts,
who are also of Eastern on
origin,
have
same
this
their very language, for in G., lath,
light,"
means
also
"a
dog," and while
H. shemesh, "the samh-an means "a little dog." sun"
(cf.
(C.)
Facts
The Greeks had very or their calendar,
sun,"
from
little
relation
stamped
which means " day-
samh means "the and E. sum-mer),
Greece,.
astral
worship in their rubric
and yet they reverenced Canicula, " the
Dog-star," under the
name
of
Ku5n,
" the Dog."
With the
exception of the sun and the moon, none other of the host of heaven obtained recognition in their worship.
the constellations
number
known
to
Homer and Hesiod
Arctos and Arctoj)hulax,
;
Indeed, are few in
" the Bear " and his
" Keeper," are well known, but the others are chiefly those
which may be
whom
the
called
summer
those
constellations,
and July, the
Pleiades,
are his special friends,
and Orion, and
whom
this
he loves to honour,
Dog;
is
these
for
they are
—
the time
near him in the most glorious part of his career
when he
with
sun associates in the months of May, June,
showering down upon the Earth his warmest and
most affectionate regards, and conferring his choicest
blessings.
THE SKY, THE The Dog
of the previous astral worships
of independence in the
167
AIR, LIGHT, TIME.
had a "
station
"
but when the Greek myth
sky,
decreed the assumption of Orion, and j)lacsd
him among
the shining ones, with his face turned towards his muchloved Pleiades, the
and
to the
Dog was
stripped of part of his glory,
Greek mind, which delighted in the exaltation
much honoured, became
of heroes, the Dog, once
only the
dog of Orion, the companion of the mighty hunter who cleared their islands of wild beasts.
and Orion,
know
that
it
may be
among the
interesting to
As
some
to the
of
my
Pleiades
readers to
aboriginal tribes of Australia there
a mythus regarding Orion.
Some
is
of these tribes worship
the Pleiades, the miai-miai, " the young women," and they
say that one of the "
gurri-gurri,
keeps herself out of sight
sisters
ashamed
Orion, herai-berai, " the
of her
;
she
is
personal appearance," for
young man," feeding
his admira-
tion, while
on earth, by always gazing at them, was raised
to the sky
by Baiamai, " the Builder," the great Creator,
so as to be near
she
The
;
and now gurri-gurri, knowing that
not so lovely as her
is
backs
them
;
sisters,
hides herself behind their
she peeps out occasionally, but seldom shows herself.
" young
fellow's belt
man"
has a boomerang in his hand, and a black
round his waist.
The Greeks,
as well as the
Romans, seem to have had
their Lares, their guardian dog-forms placed near the door,
as the immortal keepers of the house.
In the
lofty palace
of Alcinous, according to Homer, " Rich plates of gold the folding doors incase.
Two rows
of stately dogs on either hand, In sculptured gold and laboured silver stand, These Vulcan formed with art divine, to wait, Immortal guardians at Alcinous' gate
Alive each animated frame
And
still
to live
appeal's,
beyond the power of years."
168
THE ETRUSCANS.
•
Roman atrium,
All this bears a strong resemblance to the
with
worship of the Lares, the
its
ancestors of the house,
now with the
here by images in the likeness of dogs
had
nor was this ancestor-
if
guise, to
up
of Phseacia
in royal silver
would certainly have theirs
too,
although
guard the house from
and
to confer
his subjects
on each succeeding
benefits
King
the
his " watcher-spirits" around him, done
humbler
in
gods, but represented
;
worship found among kings alone, for
and gold,
the departed
spirits of
race.
clusive use of the feelings of our
evil,
Princes have not an ex-
common
nature, and
if
those
of noble birth delight to place portraits of the departed great
ones of their line in their galleries, and often see a mother's
beaming eye of
and a
love,
them from within
anxious brow, bent on
father's
that gilded frame-work on the wall, yet
the poor are not denied a share in the same emotions, but
have their own rude memorials of those that are gone.
The Greeks, and in
worshi}),
Homer's time had
then, of
way
this
I understand the statement that
Socrates swore by a dog or dogs.
example Socrates
for
by an
oak,
mind
like his,
;
their ancestor-
Tertullian says, "
Take
in contempt of your gods, he swears
and a dog, and a goat."
To an
earnest religious
no obligation could be more solemn than one
founded on the honour of his house and the smiles or frowns of a
daimon
ancestor.
Furthermore,
we
if
shall find that
the " dawn."
worship
;
we examine the Greek mythus of Hermes,
many
(1.)
things said of
Hermes
is
him
are true also of
said to have invented divine
the earliest kind of nature-worship was the wor-
ship of the sun at early dawn, whether as practised long ages
ago
by
priests
of
in rude simplicity
snows of Siberia. syrinx;
and
Baal with solemn ceremonial, or now
by some Samoyede woman among the (2.)
Hermes invented the
so the statue of Jupiter
lyre
Ammon,
and the
the Sun, in
THE SKY, THE the Libyan desert, at sunrise, the
''
said to
is
dawn
"
169
AIR, LIGHT, TIME.
have emitted melodious sounds
of day.
Hermes was the giver
(3.)
of wealth and fortune, the god of commerce, and in this
capacity he had an especial cuUus,
among
the Celts at least
now, the business of the day was done by the ancients at " dawn," or during the earliest hours of the morning (q.v.), the "
the Faliscan Feronia of trade.
(4.)
especially
is
(Dyaus)
;
and
thus,
also the goddess
Hermes was the messenger
Zeus
of
dawn,"
;
of
the gods,
does the dawn, in
so
gorgeous robes, march forth before the great sun-god, to the world that King Sol
approaching in
all
the glory of
This herald, when he has ushered in his master,
his might.
and seen him take still
is
tell
his chariot of state, retires from view,
but
remains in attendance, and comes forth again, the same,
but in another
when
dress,
the sun
is
sinking
the west into the dungeon of Darkness castle.
and Apollo,
became
in the myths,
not wonder at
this, for, if
Apollo
fast friends
is
down under Hermes
(5.) ;
and we do
taken as a personifica-
tion of the darting, piercing, fiery rays of the sun (" hekate-
bolos Apoll5n
"),
the twilight and he could scarcely miss
knowing each other union. as "
(6.)
And
well,
for twice a- day they are in close
just as the Celts regarded their Mercury
viarum atque itinerum ducem,"
presided over journeys and roads,
so the
Grecian Hermes
because travellers
who
wish to get on are up betimes, and start on their way at " dawn."
That the mind of the beholder readily light of the
morning dawn with the similar
evening, and ascribes personifies
them
aspects, is evident in
several
identifies the faint
as
them
light of the
the same celestial cause, or
the same being under two different
from the
languages
to
to
fact that the
mean both;
same word thus, the
is
used
Gr. has
amolgos, the E. twilight, and the A.-S. glomung, and
170
THE ETRUSCANS.
the S. sandliya, " twilight," from sandhi, "union."
The
Latins have two words, diluculum, "the morning dawn," " the evening twilight "
and crepusculum,
diluculum
with the other, for crepusculum " doubtful,
meaning
word
" Dubise suntcreperse res."
"the doubtful
light,"
and
when compared
Now,
as
it
Varro
;
says,
twilight in E. means
tweon, tweogan, "to connected with the word
is
mean the
I think
language,
formed from a Sabine
obscure "
from A.-S.
therefore,
sunset,
stages of their
is
dim,
glomung
doubt," and as A.-S.
gloom, and must, sunrise
of these I take
;
to be quite a stripling in age
"
obscure " light at
probable that, in the early
the Latins had only the word
crepusculum, "the dim, doubtful light," I claim this word as G., for the root of it is crep-, " dim, obscure, doubtful," which
crem
is
is
equal to creb,
crem
(see tuber).
Now,
the G. word gruaim, which denotes any gloomy,
frowning aspect which the face of
In this connection, crepus-
frown, a surly look, darkness,"
culum means
assume, " a
man may
the gloomy obscurity which precedes the day,
or the ever-deepening
gloom of evening
The G. gruaim has
several derivatives, all of
after the
sun has
set.
which have
the sense of " frown, gloom, cloudiness."
Opinions of Others.
Donaldson. Tuscan word
We
;
—Manus at
any
" good."
or Manis,
rate, the
Apparently a
Manes were Tuscan
divinities.
may, perhaps, recognise the same root in a-mosn-us,
Lithu. aionesnis, Gr, ameinon.
—
Aukelos, the dawn.
manifest," and
" light "
Lindsay.
Greek
lias,
;
(1)
augjan, "to
or, possibly, hel-,
" the
Equivalent to " the revelation of the light of day."
sun." TJsil,
(2)
From
a
name given
helios, eelios,
to the sun.
Perhaps the same as the
the Cymric haul, the Mceso-Goth. uil,
THE SKY, THE sauil,
and the L,
sol.
U may
Va, but I suspect that Usil
Taylor. suffice to
—From
root
represent the Oriental prefix
simply suil by metathesis.
is
sil,
"to pierce."
say that in Samojed
Permian ascd CORSSEN.
is
tschel
is
It
may
here
" the sun," and in
" the morning."
—The
shine, to burn,"
l7l
AIE, LIGHT, TIME.
name
Usil
is
from the root
us-,
" to
from which come L. us-tum, ur-ere, aus-ter,
aur-ora, Aus-eli, S. ush-as, " morning dawn."
THE ETRUSCANS.
172
CHAPTER THE SKY, THE
AIR, LIGHT, TIME.
Part
In our
1.
Idulis, the Sheep of the Ides.
2.
Idus, the Ides of the Month.
reference to time,
(L. similis)
—
sheep sacrificed on the Ides
G., as in
is
is
it,
-ulis,
as,
such"
indebted to the Celtic for the expression
simplest ideas, for similis
doubts
samhuil, "like,
is
a word which illustrates the extent to which
the L. language its
idtdis^ a
is
Here the formative termination
month.
which, like -anta,
of
III.
the only other word, besides ausel, having any
list
of the
IV.
the proof
is
at hand.
is
certainly
The H.
G.
;
if
anyone
for " even, also,"
is
aph, evidently a primitive word having originally the meaning of " addition"
H. aph
is
(cf.
same
manner,
et,
E. and with add)
;
in
G. the
amh, " even, so, as, like," but both words amh, with the termination -uil added -ail,-eil), becomes G. amhuil, "like, in like
written
are pronounced alike (the
L.
as
as,
"this" (L. adjective s-
;
so"; to this prefix the G. demonstrative sic,
hie,
amhuil,
Gr. ho, hoge), and we have the G.
"like, such," which
sameil, whence L. similis
—a word
for
might be written which there
is
no
The G. compound s-amhuil has an exact the A.-S. swylch (sva-leik), E. such, and
derivation in L.
counterpart in
so,
the Ger. so -gar.
THE SKY, THE
The
idus, Etr.
itiis,
we
on the authority of Yarro,
learn,
were so called because they " divide the connection of
173
AIR, LIGHT, TIME.
"
Of
the month.
idus with the L. root-forms
vid-, in the sense of "separating, dividing,"
is
course,
id-,
fid-,
obvious, but
this does not explain the etymology of idus, for the Etr.
itus cannot have been taken from a language which
younger than
Itus
itself.
To show the
the S. adh, "half, a part," adhi, "half." relation of the
eadar
Gr.
to the Etr.
L. words connected therewith,
is
the G. ead-ar, "between,"
is
me
let
itus,
and several
refer to the
H., where
I find the verb hatsah, "to halve, to divide," from which adj. hatsi, " half,
comes the
"the middle."
middle," and the noun hatsoth,
If the initial
in
li
hatsi be softened into
yod, and the tsade be represented by
becomes yaddi, "between," as
on
it is
the
originally,
hard, the
word
"middle," from which comes eidus,
iddus, written idus,
Now, take the G. eaddar, "between," and
i.
in
dj
d
with a G. termination, eadd-ar, prep.,
inscriptions, or in later L.
with long for
or,
ead
substitute n,
as
is
not
uncommon
in
Eastern languages, and we readily get eantar, L. inter, Again, take H. hatsi, "half, middle," and to
"between." it
m or raali prepositive, and
add
"middle,
half,"
it
with which compare the
masar, mazar, meaning, according to divide."
becomes H. machatsith,
From masar
I
H. unused
root
to Gesenius, " to separate,
would take the Gr. mesos,
"middle"; and from G. ead-ar, with m prefixed, as in the H., I would form the L. med-ius, "middle," E. mid, amid, G. meadh, "a balance," and meadh-ou, "middle." But there is also in H. a monosyllabic root, bad, " to disjoin, to separate," probably the
bad with
is
Aryan
root
adh with
From bad, we may take the G. meadh from baz the Gr. mesos. And bats
variously modified as baz, bats, phats.
m
for h
(see tuber),
direct; and, similarly,
rw prefixed;
THE ETRUSCANS.
174
may, in the same way, give the G. mats-adh, "a doubt," a halting " between " two opinions
;
and, with the
m aspir-
ated and the tsade hardened, the L. root (vidd-) vid-uo, " I bereave," and (fidd-) L. find-o, " I cleave."
may become bhad, vad,
bad
yad, ead, whence the G. eadar,
These G. words being Aryan, have a
E. either, L. uter.
with the S. adh, but the Semitic forms
direct connection
show us how the
Again,
root
adh may have been
modified.
Thus, then, the " Ides " falling in the " middle " of the
Roman month, on
the 1 3th, and sometimes on the 15th,
"divide" the month
into "halves,"
and idulis
is
an adjec-
tive,
formed like the L. edulis, "eatable," from edo, "I
eat,"
and means the animal that belongs
to the Ides.
Opinions of Others.
Donaldson. lunar month,
—As its
itus
was the dichomenia of the Tuscan
connection with the root id- or Jld-
obvious; comp. di-vid-o, vid-uus; so Hor. IV. Carm.
xi.
is
14
" Idus tibi sunt agendse
Qui
dies
mensem Veneris
marines
Findit Aprilem."
Lindsay. oath
" or "
—The word Idus
promise
"
proceeds from eid, aiths, " an
(the L. fides),
and
signifies "
the day
of faith, trust, or credit," the root being wet-an, vith-an, " to join or bind."
Taylor. sources,
—The
but a
word may be explained
sufficient
Ugric etymology
from Aryan
may be
extracted
from idar, " a sheep," taken in conjunction with the Etruscan
itus.
THE SKY, THE
CHAPTER THE SKY, THE
2.
Atrium,
IV.
AIR, LIGHT, TIME,
Part 1.
175
LIGHT, TIME.
AIll,
IV.
the Court of a House.
Falandum,
the Sky.
In treating of the Lares, I mentioned that these images were placed around the atrium, the open court of the house
—
a well-known word, which Varro says was Etruscan.
One kind "
of
atrium,
which Vitruvius gives the epithet
to
Tuscanicum," or Etruscan, seems, from the simplicity of
its
The same
construction, to have been the most ancient.
author uses the
name
"
Cavum
of the " house," apparently as
name atriuui was But
temple. private,
it
sedium," the " hollow " part
synonymous with atritim.
also applied to
in all cases,
an open space attached
The to a
whether the atrium was public or
was surrounded, at
least
on three
sides,
by a
portico,
as a shelter from the rain or the sun, the rest of the space
thus enclosed forming a quadrangle, which was open to the sky.
The Greeks
also, as well as
with the apartments the " sky
"
;
all
this space
the Romans, built their mansions
round a hii'paithron, or space open to
was surrounded by covered verandahs
attached to the walls of the house.
The windows and
doors of
the rooms opened on to this atriiim or peristyle, " a round of pillars,"
the
and as there were no chimneys within, the smoke of
fires in
winter escaped, as best
it
could, into the peristyle,
and thence through the hwpaithron into the open
air.
THE ETRUSCANS.
176
The name hupaithron (from Gr. aither, the key to the
being aid or
"to
(a) id,
or
In H. the root-form aid
at.
the sky")
is
atriurn, the root
etymology of the Etr.
found in (a)ud,
is
"an
surround," whence ad,
gird, to
"
exhalation"
vapour from which clouds are formed, and clouds are so
called
from their covering or surrounding the earth like a
veil;
with H. ad, and Chd.
"vapour," compare Gr.
(a) id,
"The sky" is called K, awyr the Gr.-L.-E.
at-mos, "vapour," the atmosphere. in G. athar, in
aer, air
is
I.
aieur, and in
Of these the G. form for it is
;
the same word with the th silent (see rein). is
the oldest and the least corrupt,
by adding the
regularly formed from the root at
common G.
termination ar, or air, and
it
most
closely re-
sembles the S. atri-ksha, " the sky, the atmosphere," where the ri is
a
is
a S. formative like the G. air, ar, and the
common
mallika.
termination, as in
The
noun atriksha seems
S.
ksha
mallika-ksha, from
S.
to be
directly
connected with S. at-ara, " the middle," " any intervening space,"
and
to
have
for its root the
related to the tive
meaning
H.
adh or may
This root
appears in the G. eadar.
ad, at, which or
atriksha points
and
their adjuncts
to that tripartite
which was so pre-
valent a belief in the most ancient mythology. "
had
its
next the earth
purest emp3rrean above (cf.
G.
neamh), and
atriksha between the two. of creation
it
from those below
The Etr. atrium, open to the
"
then,
is
all,
its
its
Thus the cloud-land
athar, aither,
Similarly, the Mosaic account
makes the firmament
waters above
not be
(a)ud, (a)id quoted above, but the deriva-
of the S.
division of the gods
" sky
may
or heaven to divide the it.
that part of the house which
is
sky " (G. athar).
This same root atr- in such words as the L. quinqu-atrus is
used to signify " a day," or rather " a dawn."
And
THE SKY, THE justly, for,
AIR, LIGHT, TIME.
during the usurped reign of night, the
the garment of clouds, covers the earth
dawns the athar becomes
From a
day.
de
for dia,
177
visible,
neamh,
but when the sun
dawn
the
we have L.
similar view
and
;
ushers in the
"a
dies,
day," G.
the same as the S. dyaus, "the
this, again,
sky."
A
itself in
the G. word de-adh-ail, which means the line of
striking confirmation
views
of these
separation " between " day and night, " the twilight "
;
" a releasing "
also
we have G.
(cf.
"a
de, L. dies,
presents
dawn," " the In this word
Soranus).
day," and G. ead-ar (root
adh), S. atara, " between."
Opinions of Others.
Donaldson.
—There
does not seem to be any objection
to the etymology suggested
" ah atro, propter
fumum
we may compare the
qui
solebat
esse
The connection
Gr. aithrion, aithousa, &c., suggested
which
adopted,
signifies "
353)
atriis,"
if
and
corresponding Greek term melathron.
of Pelasgian origin.
may be
in
III.,
was a Tuscan word, the Latin ater
If atrium, then,
was
by Servius (ad ^n.
we
of
also
atrium with
by Scaliger and
others,
derive the word from Tuscan atrus,
a day."
Lindsay. —Atrmm. — From
luaitr,
udr, wasser,
" water," and heim, implying " a dwelling."
Equivalent,
xinato,
therefore, to " the water-tank," or " place for water."
Qtimquatrtis.
—From
quinque, "
five,"
and (perhaps)
aftar, " after."
Taylor.
—A^r,
analogies are
" a day," in Quinquatrus.
sufficiently
language, oder and odur
plain.
mean
—The
In Burjat, a Mongolic " day."
The Atrium was
partly open to the day, at7\
2.
For Etr.
Falmidum,
Ugric
" the sky," see Chap. V.
N
THE ETRUSCANS.
178
Excursus ONEtr. Avil Ril, "Vixit Annos"(?) (Sub voce Idulis).
As
idulis
is
the only one of our forty words that
con-
is
nected with time, I will introduce here the famous mortuary expression avil ril.
On
variously combined.
The name
comes ril
first,
and
liii., Iei7ie,
aivil xxiii.
is
or
epitaphs these two words are of the
followed by the words,
e.g.,
is
constant, but the other
an attentive
equivalent to
" vixit
examination of the it
but
annos,"
from
mortuary formulae
five
seems more likely that they mean " " a
ril meaning Etruscan word for " age." anno,"
(1.)
and
year,"
word
Niebuhr supposed
has the three forms avil, avils, aivil.
given above,
ril xxxv., or
avil ril Ixv.^ or avils xv., or (seldom)
The word ril
avil ril to be
deceased always
avil
setatis
being
the
Ril, A Year.
To understand this word, we must follow our usual " method, and take a survey of words that mean " a year These are
in various languages.
H. shanah, Ch. idan, Gr.
:
—Eg.
renp
or
remp,
etos, enos, henos, eniautos,
hora, L. annus, Ger. jahr, 0. Sax. gear, E. year, G.-I.
bliadhna, K. blwydd, blynedd.
These I tabulate thus
Essential
Essential Letters.
Letters. .
Egyptian. " The sun," ra, " rempi, year," .
.
rampi, rompi Sahidic " a ring .
.
Hebrew. " The sun," shemesh "A year," shanah,
.
Chaldee.
4.
Greek.
"
A year," idan,
.
"The sun,"helios
(in ")
3. r-
A
r-m
:
.
i-d
.
h-1
"A year,"henos, enos. eniautos,
.
.
h-n
s-m
etos,
e-t
s-n
hora,
h-r
THE SKY, THE
179
AIR, LIGHT, TIME.
Essential Letters. 5.
Letters.
Latin.
"The
(2) Erse.
sun," sol,
"A year," 6.
Essential
.
annus,
German. " The sun," Sonne,
"A year," jahr,
.
.
s-1
.
a-n
,
s-n
.
i-r
"The
.
"A
The sun," grian,
The reader
will
may
with
the softer languages, and even i-d,
same
me now examine
as
ian
—
the h
h,
in the
i-d
is
s-l,
s-m,
convertible h, or s
i,
of
may, through the
is,
s-n.
the words in detail.
ra, " the sun,"
This word
is
derived
found on the Egyptian monuments,
names Amn-E,e = " Ammon the Sun," and ta-ra=
" house of the Sun"=Heliopolis. " the moon," and ta
With the Coptic Pete-phre
is
In G., re means "a
found in the word
article prefixed.
(the form used
" consecrated to the sun." article,
e-t
that
The Egyptian remp, "ayear."
1.
from re or
h-n
these words the
all
with s; the hard g of grian, gear represents
Let
h-1
.
.
.
.
be reduced to the forms
s-n, s-r, for in those that begin
Celtic iadh, be the
.
i-d
have observed that in
essential consonants
i-d
bl-wy dd.
year,"
bl-ynedd,
g-r
.
" Ayear,"bl-iadhna,
s-m
.
"Ayear," bl-iadhain (3) Kymric. "The sun,"hual, huan.
(1) Gadhelic.
g-l*
«
samh.
7. Celtic.
"
sun," grian,
Re
circle,"
taigh, " a house."
becomes Ph-re, as in
by the LXX.
The sun-god
is
for
Potipherah),
Ra
or,
with the
Phra, from which comes the name Pharaoh, the
common name
for the
kings of Egypt.
The king
is
thus
considered the representative on earth of the greatest orb in
the sky, the sun, the luminary that rules the heavenly host.
A
similar feeling has led the " Celestials " in
their
Emperor
the Egyptian in Gr.
as the Brother of the
rem pi,
rhembo,
China
to adore
Sun and the Moon.
To
the Aryan languages have analogues
" I spin or whirl round," and
rhombos.
THE ETRUSCANS.
180
"any spinning or whirling motion," E. rhumb; in G. riomb, "a circle," and riomba, "a curved piece of coast,
A
a bight."
very ancient symbol for the sun
is
a
circle
it
;
represents the disc of the sun as distinguished from the phases
it it
This symbol has always a dot in the centre of
moon.
of the
on the Egyptian monuments, and from thence, doubtless, has come into our modern books on astronomy through
Koman
the
2.
here sun,
as
astrologers as the
common symbol
The Hebrew shanah, "a is
The
for the sun.
radical
idea
" a repetition," " an iteration," of the course of the
and the changes of the
"a
year."
seasons.
circling period of seasons
This idea
is
clearly seen in the
It
may
be paraphrased
and similar phenomena."
H. cognate shena
(dual
form shenayim), which means the numeral "two," and in the verb shanah, "to repeat, to do a thing the second
The H. verb chul means " to turn round," and in In Arabic dress, hul, hal, it means "a circle, a year."
time." its
the same way, the Grecian Stoics discoursed of the " great
year
" of
the universe,
said they, the cycles
for,
went round
and round through the ages, ever bringing back in succession the 3.
but,
same
experiences.
The Chaldee idan (Ar. adan) means (1) "time," The root is ad, which, accordspecially (2), " a year."
ing to Gesenius, denotes "progress" (in space) or "duration" (in time). 4.
The Gr. etos
shanah
;
this
contains the
the
plural,
resembling idan. is
enos.
identical,
the
H.
iterum, "a second time," and E. yet,
all implying " addition, iteration."
in
as
appears from the cognate words Gr. eti,
"yet, again," L.
used
same idea
The word
means " time "
in
general,
Another simple Gr. word
I shall presently
and both mean
etos,
when
therein
for a year
show that etos and enos are
" a going round, a repetition."
A
THE SKY, THE compound
of
"a going
round," and
enos
181
AIR, LIGHT, TIME.
eniautos, which I take to be enos,
is
aute, authis, "over again,"
Gr.
and in no way connected with the pronoun autos,
The words etos and eniautos
suggest.
Homer
are both used
by
in one line
AAX' ore where the idea
erog tjXOe, -TrepnrXo/xivwv eviavroov,
or]
the same, that of the revolving repe-
is still
same
tition of the
phenomena.
sidereal
The Gr. hora marks ever, as fixed
indefinitely
by natural laws
;
any period of time what-
hence
means
it
" a day," " a year," " a season," " a period of
same word also the
hora
some
as
of " rotation,"
originally contained the
G., the phrase
It
life."
the
is
G. uair, which, besides " hour, time," has
as the
meaning
" an hour,"
and
shows that the Gr.
this
same idea
as
an uiridh means "last mean "a year."
H. shanah.
In
year," uair, like
hora, being used to 5.
as
is
The L. annus, "a evident from
its
derive L. annus, Gr.
year," originally
meant "a
"to go round," and iadh
is
closely
H.
is
is
G. by an
initial
ain, the id or
The ad
an
the root, first
letter
gives the G.
applied both to continuance of time
and to extension in space, in
I
connected with the
being merely the formative termination.
fad, which, like ad,
circle,"
ring."
etos and enos, from the G. iadh,
Semitic idan, adan, in which id or ad
of this root being the
"a
diminutive, annulus,
H. ain
for the
is
aspirate letter, as g or
often represented
Then fad
f.
is
softened into had, iad, and this last form gives Gr. etos
but as the liquid sound of
n
is
used in G. for d or dh, the
G. iadh, "to go round," also gives L. annus, Gr. enos, henos, "a year" fan,
;
"to continue"
in the
same manner, fad
(cf root ad),
L. annulus), whence
I.
in
G. becomes
and fainne, "a ring"
uain, G. nine,
(cf.
" time, season."
182
No
THE ETRUSCANS.
one will venture to affirm that the Greek and the Latin
words
for " year "
come
come from the
safely say that they
be one of the
Celtic,
iadh
is
elements in the population and the
earliest
languages of both Greece and Italy. that the G.
which
may known to
but we
direct from the Chaldee,
It is
worthy of remark
used chiefly with reference to the sun's
is
visible course round the earth, as in G. an saoghal ma'n iadh grian, " the sun which goes round the world." The
commonly-used verb 6.
surround
to
The German word
Jahr
the E. year.
is
cuartaich.
a year
for
jahr, which gives
is
does not seem to convey the usual idea
of " going round " or " iteration," until
High-German form gahr gearr, "to describe a
we
Old
refer to the
or gear, which I trace to the
As the
circle."
Northern Germany was
Celtic,
Celtic words, designating
common
it
is
G.
early population of
not surprising that
things, should
remain in
the dialects spoken there.
Connected
in
much exercised the name given
meaning with jahr
is
a word which has
the ingenuity of antiquaries, Jul or Yule,
by the Goths and the Saxons
of old
feast of the winter solstice
;
hence the English
to the
Yule
log,
and the Lowland Scotch Pasch and Yule, "Easter and Christmas."
by the
In the old clog almanacs Yuletide was indicated
figure of a " wheel," for
"turns" again and it is
starts
the beginning of a
=
all
Goth, giul, which
in
German gear, and although as a verb
it is
" iteration." roll"),
E. wheel.
meaning
in
the time
is
The
in short,
The word
is
the
oldest form
is
the
the same as the Old High-
form like the K. chwyl, which,
mean "a
" to turn, to wheel," a
Yuletide very well.
";
the sun
Sw. huil. Sax. hweol,
not used as a noun to
means
when
on his northern "circuit
new
Goth, giul (H. galal, "to G. cuidheall,
it is
wheel," yet
meaning that
suits
THE SKY, THE
The
(7.) I.
names
Celtic
for
Q. bliadhna, These words mean " the
a year are
bliadhain, and K. blwydd. Bel,"
circle of
i.e.
the sun
183
AIR, LIGHT, TIME.
the bl
;
is
a corruption of Bel,
modern G. aithne) is "a circle," from " The name Bel also occurs in the iadh, to so round." well-known Beltane-fires of the first of May, and in the and iadhna
(in
G. word gabadhbheil, the Druidical ordeal of
The K. blwydd
"the jeopardy of Bel."
as bliadhna, for the initial bl
is
literally
fire,
the same word
is
wydd
Bel, and
the
is
G. iadh. If
we now sum up
the results of
shall find that in Egyptian,
all
this analysis,
we
Hebrew, Chaldee, Greek, Latin,
German, and the three Celtic
dialects the
name
for "
a year"
it
the fundamental idea of " a circling revolution," a
ceaseless
"turning round and round" of the same cosmical
has in
phenomena, the sun being at the root of the whole matter. Let us now apply
this induction to our
The H. root-word circle";
it
gil (galal)
means "
to
move
has several forms, as gil, chil, chul,
These are reducible to one simple form I
Etruscan friend rzl.
—
that
is,
in a
aul.
ail,
the letter
preceded by a vowel, and that, again, having before
guttural increasing in intensity, thus (from root ,
ch-il, g-il.
There
for the proper gradation
second place elsewhere.
and
its
;
it is
is
it
a
i-l) a-il,
a blank in this series of aspirates,
would lead us
to expect h-il in the
wanting in Hebrew, but we shall find
it
For the G.-L verb "to turn, is fhill, which is pronounced hill;
to roll," is fill,
aspirated form
this just supplies the
form we want to go between a-il and
ch-il.
It is
now obvious
that the Etr. rt/,
if it
means a
year,
should have some connection with a verb that means "to turn, to go round,"
noun
gil,
"a
and as the H. gil (galal) gives the H.
circle," so
the G. verb fill gives the G.-I.-K.
184
THE ETRUSCANS.
noun
"a
fal,
and
circle,"
might give a noun
turn,"
form an Etr. word
annus, but
aspirated form fhill, hill, "to
"a
hil,
"a
sil,
from
circle ";
this I
would
equivalent to the L.
circle,"
as sil already existed in the language (see ausel,
would change sil into
usit), I
Lares
its
ril,
r for
s,
as in Lases for
(q.v.)
But
as this
is
Does the very word rz/
offered.
may be
only conjecture, two objections
a verb "to turn" mean also
exist in Gadhelic
"a year"?
Can
?
I answer both
questions in the affirmative. First, as to the
word rzl in Gadhelic.
pected, the Gadhelic language,
yellow
leaf, after
be, well-nigh
now
As might be
falling into the sere
a vigorous youth and manhood
4000
years,
of words, all the faculties
does not retain
and powers which
and
may
the wealth
all it
of, it
ex-
had of yore,
for
" There's not a year but pilfers as
Some youthful
it
goes
would gladly keep, tooth or auburn lock, and by degrees. Their length and colour from the locks they spare." grace, that age
A If,
in English, such
sation,
and many
words as others,
leiud, silly, ivit, charity,
have
lost their original
and acquired secondary ones within the others have
last
become quite obsolete and are
250
conver-
meanings,
years, while
forgotten,
we may
reasonably suppose Gadhelic words to have had a similar experience.
But there
whence, with the G.
still
remain the G.
common
would form a noun reil rtl, "
a
tion),
the
H.
circle,
a year,"
We
circle,"
adjective termination -eil, I
(like
from the G. muin, "the neck
"a
re,
L. mon-ile,
"),
whence
I
"a
necklace,"
would take Etr.
have also the G.
ri (preposi-
" during," denoting continuance, corresponding with
ad, Ch. id (whence idan,
"a year"), ris (adverb), H. shanah, "a year,"
"again," denoting an iteration, like
THE SKY, THE and the nouns
"a
gh
ri(gli)il
18o
AIR, LIGHT, TIME. silent
— "a
and
reel,"
roil, rol,
Either of these nouns will give the Etr. ril, for
roll."
both of them have the idea of " circling round," and righil,
having the gh
quiescent,
might be written,
ri-il,
ril.
Doubtless the Etruscan inscription-writers followed the sound of the
word in their
also exists in the
wheel, to
Again, what
is
moving,
dancers
The
G. verb rui(dh)il,
reel, to roll,"
roill,
"to trundle, to
A.-S. reol.
a Scotch righil, " " going,"
reel thulichan, or
" circling " idea
The same
spelling.
" dancing
but a party of
reel,"
round
landers can dance aright, and in which none but
take part,
is
" the sun."
Did the reel-dance
the worship of the ancient Celts probable.
circle."
men must
probably the " sun dance," for in Celtic hual
means
(L. sol)
a
in
hualachan, which none but High-
By
?
originate in
even
It is possible, nay,
a stretch of imagination (which, doubtless,
quite lawful to an antiquary,
if
not to a philologist)
is
we may
regard the Highland reel as emblematical of the four seasons,
each pair
—
the gentleman with his partner
—
representing
one of the four; they go whirling round and round, change places,
and succeed one another
Every movement in the whirling round in a
until the circuit
complete!
religious worship
deny who knows anything of the ancient
even the holy festivals among which originally means " a dance."
idolatries
ignorant tribes have
The most
their religious dances.
usually called a war-dance, yet I believe
explain.
than of war.
Of
all
But what
the tribes of the
is
it
name and
For instance, it
is
has more of wor-
a corrohoree
Hamite
and
;
degi-aded
the Austral-Negro has his corrohoree, and although
it
a
no one
the Hebrews bear a
ship in
is
circle.
That a dance may be a part of will
is
" reel," except the " steps,"
?
I will
race, the Australian
aborigines are about the lowest in the social scale.
Yet some
186
THE ETRUSCANS.
of their customs carry us back to the remotest antiquity for
among them
the principles of moral purity are maintained
with the utmost care
a
;
with their laws of caste
man must
;
mai"ry only in accordance
the children in every case bear only
the mother's
name
of kindred
they carefully tend and lead about the aged
blind
;
;
they have fixed rules to regulate degrees
;
they believe in a Supreme god, Baia-me, the Creator,
" the builder,"
who made and
eternity, omnipotence, state,
preserves all things
and goodness
;
—
in his
they believe in a future
and that the good men of their race go to Baia-me when
they die
;
they believe in wunda, good and evil
have one curious
social
law
husband of her daughter other, they instantly stop
—a woman must if
;
They
spirits.
not speak to the
they chance to approach each
and turn back to back
!
all
munication must be effected through a third party. their institutions
ances, the
the bora, at which, with
is
young men of the
to the rights of
manhood.
Another
a given time and place the gayest attire
and limbs
—
tribe are initiated
men
is
fantastically decorated
One
of
observ-
and admitted
At
the corrohoree.
assemble, dressed in their
own swarthy skins, with
their
many
com-
their face, body,
by streaks of white and red
;
they set up a pole about ten feet long, tipped with a bunch of heath, or the like
round the pole
at
the
;
men
arrange themselves in a circle
some distance from
of a few feet between one another
;
while place themselves outside the
it,
leaving an interval
the gins, or women, meancircle,
and prepare
to give
an accompaniment of music with their voices and some
sticks,
which they hold in their hands, and strike together
to the
rhythm of the music. music strikes up
;
All being ready, the dance begins
the black fellows turn their bodies
the right, then to the
left,
talking and shouting
all
;
the
first
to
stretching out their hands in unison,
the while; continually repeating
these regulated and uniform movements, they slowly advance
THE SKY, THE towards the pole, closing the
they cluster thickly round their
circle as
woman
set it
So
year" is
—
who was
the slow and
circle,
an act of worship.
The
it,
her, that she
represents a deity, for a
might pray
for
the safety
rz"/ in
Gadhelic.
at the wars.
objection
—may
the word
mean
" to turn "
verb
the
One
I answer thus.
circle,"
whence
In H., chul used as a substantive means
"a
" a year,"
and
but in Arabic the same word means
when used
" a
H. verb
of the forms of the
chul, " to turn round, to dance in a circle,"
K. chwyl.
cries.
hands
it is all
far as to the existence of
The second
with loud
has been kno^Mi to borrow a household broom,
up before
of her son
gil
that
at last
;
aj)proach, the uplifted
with the tuft on the end of
black
and
me
voices, convince
top,
its
Now, the
subdued movements, the gradual
pole,
they advance
and simultaneously throw up
it,
arms several times towards
This finishes the corrohoree.
and
187
AIR, LIGHT, TIME,
as a preposition or
an adverb
means
it
" round
about,"
In conclusion,
I
think
mean
" a year."
form, meaning plural, for in
if
some
as
" years," I
^vriters
would
still
regard
claim
it
it
as a plural
as a Gadhelic
G. such singular forms as meall,
(L. moles), and therefore
But
not too much to say that, from we may now believe that ril does
it is
the evidence of philology,
"a lump"
"seed," take mill, sil in the plural;
siol,
the Etr. singular form was roill or rial, the
Many
plural would be ri/.
of the oldest
nouns in the
G-.
language form their plurals by changing the vowel-sound of the singular, as G. bo,
"a god"
"a cow
" (L. bos), plu.
ba
;
G. dia,
dee; G. deur, "a tear" (Gr. deoir; G, geadh, " a goose," plu,
(L. plu, dii), plu,
dakru, L. lacrima),
plu,
geoidh, (2,)
Our
Am/.
next inquiry concerns the meaning of the word avil.
188
THE ETRUSCANS.
To determine yil
for
quinquaginta ril
liii.
tres
—
—
example, tres
may be
—
anno quinquagesimo
or,
tertio
;
avil
natus annos quinquaginta
equivalent to
anno quinquagesimo
cetatis
or,
may be
we must examine the formula as a whole may be equivalent to (aged) annos
this,
liii., for
Thus ril
tertio.
ami may
singular or plural, and
be a verb, equiva-
lent to ohiit or to natus, or a
noun having the same mean-
ing as
me
follows ril
appears to
It
oitatis.
must
the alternative, for
settle
number the ril must be to cetatis.
that the numeral which if it is
singular and the avil
an ordinal
must be equal
Fortunately the numerals on the inscriptions are
sometimes written in
On
Let us take one example.
full.
a
sarcophagus, with the sculptured figure of an aged man, there are the words avils
kiemzathrms.
ordinal adjective, and divide
us suppose that
Romans
thus,
express this
"
how would
;
an
Let
kiems-sa-thrms.
means " sixty-seventh
it
the
Either by sexagesimo septimo or by
?
sejptimo et sexagesimo et ;
it
I take this to be
—
that
similarly, in English
we
is,
either with or without the
say sixty-seventh or seven
and
in
Now, ; but in Latin both the numbers are ordinal. G.-L, the ordinals above " third " all end in -amh, which
is
sounded -av, but might be written
sixtieth
To
the aspirate. blance
—
this
as oct-av-us,
dec-im-us im-us, &c.
(root ;
this
ordinals except in
many L.
am
—
that
is,
without
ordinals bear a strong resem-
sept-im-us
(root sept,
Gr. hepta),
dek, Gr. deka), vices-im-us, trigesresemblance
is
not found in the
hebd-om-os, and perhaps
Gr.
in ogdo(v)os,
Romans do not appear to have taken their ordinals from the Greeks. The h of -amh may become s, as in G. gamh, "winter," L. hiems; thus I take the ms so that
the
kiems-sa-thrms to be the -amh of the Gael and the -imus of the Roman. If a Gael wishes to say "forty-one
in
men," he says da fhichead fear
's
a h-aon
—
that
is,
" two-
THE SKY, THE twenty-men and-the one
"
he wishes to say "
if
;
he says an t-aon 'ar da fhichead
Although
two-twenty."
numbers
is
this
not the same
language are very
—
mode
that
is,
forty-first,"
" the-one-upon-
mixed
of enumeration in
as in Latin, yet, as
and as the G. -amh
volatile,
189
AIR, LIGHT, TIME.
the L. -im(u)s, and as the Koman mode
is,
numbers is
in
certainly
in point of
time and place, very near to the Etruscan, I consider myself
kiemzathrms is kia(dh)amh-'s a thriamh, the L. centesimo
justified in believing that the Etr.
"one hundred and third is
a contraction for
means "
is,
For
three."
"
modem
for in
;
G. ciad
is
the G. tertio,
100,
's
" and," while tri, aspirated form thri, closer comparison let us place
them
thus
ci-adh-amh
G.
-em-
Etr. ki-
z
nts-im-s
L.
ce-
E.
hundred
's
a thri-amh,
-
a thr
(et)
t-r
and
third.
I therefore take the Etr. avils {ril)
ms. -tius.
kiemzathrms
to
mean
" in the hundred and third year of his age," and this suits the agedness of the figure on the sarcophagus. " third "
is
now
treas, but this
triamh, and " hundredth
" is
is
The G.
for
a contraction for triams,
now ceudamh, but G.
ceud, L. cent-um, and Gr. hekat-on, are
all
ciad,
the same
word, for ciad by metathesis gives icad, Gr. hekat-, and, again, ciad,
by hardening the d becomes ciadd, ciant-,
L. cent-um.
Nor
is
kiemzathrms
similar results
;
the only numeral which yields
the Etr. sesphs on the tombs
is
evidently
the G. seis-amh, " sixth," and sas. seems to be an abbreviation for
I.
seasgad,
" sixty."
* The Ah
in G. is silent here.
190
THE ETRUSCANS.
From
these examples I conclude that the numeral which
accompanies avil must be an ordinal, and that avil or avils
must be equivalent
to cetatis.
reasons for believing that
a
died," the final
now
may add
I
now he
means "
;
my "
he
and
that leine, which also occurs in the mortuary
apud
is
have elsewhere shown
in the inscriptions
representing the Oriental hua, " he
inscriptions, is the
of expressing
I
lupu
G. leinne, "with us"
deos
—
aj)nd nos, but
a thoroughly classical idea and manner
Thus hipti avils xxx.
it.
died in the thirtieth
of his
(year)
mean
will
" he
and ril xxx.
age,"
mean " thirty years with us." Let me now examine avil, aivil, avils.
leine will
root-form
avil^
is
As
CBtatis.
and according
Of these the
analysis
to the derivation of the word,
solutions to offer.
In G., bi
(1.)
and denotes "existence," comes the noun bidh, (q.v.)
to our
pret.
it
means
I have three
the substantive verb,
is
bu, whence L. fui;
"life, existence,"
from bi
the same as beath
This word, by shifting the aspirate, becomes bhid,=:
fid or vid (L. vita), and as
would give vil;
and we have
d becomes
to this prefix the
I
(see olor), this
G.
possessive pronoun a,
avil, equivalent to suce vitce.
The ai-vil would
be a genitive form like the old genitives aur-ai,
terr-ai,
and
avils belongs to a late and corrupt stage of the Etruscan
language when Latin genitive forms were coming into use. (2.)
The English word " age
aois, in in
K.
is
I.
by aois, aos, and
" is
in
expressed in G. by iiin,
K. by oed
hen, and in G.-L scan or aosda.
or oes
Of
;
" aged "
these,
uin
is
the one that approaches nearest to the Etr. avil, for in uin
the in
u
represents
common
principle
by the it
v,
and the word
therefore vin.
is
Now,
with the Sanscrit, the Celtic dialects also have a
by which the termination
initial
of one
word
is
affected
consonant of the word immediately following
in the sentence.
This principle
is
common enough
in
THE SKY, THE European languages
much
goes
compound words,
in the formation of
in the L. inteZligo,
accumbo, even the
farther, for
letter
n
euphonious than vin
a
liquid, before
thus I account for the
more
for vil ril is certainly
I,
it
a dental, would, for
t,
And
Avord beginning with a liquid.
of iiin into
as
but in Sanscrit and Celtic
the sake of euphony, be changed into n, a
change of the
191
AIR, LIGHT, TIME.
In the Celto-French we find even
ril.
the law of gender violated, for the sake of euphony, in
such expressions as Trion histoire, think the G. uin, iiine, " age," the
form of
I.
it
is
dme.
is
But
I
common
a
I believe that the original
form of
To determine
av-ain, from a root a v.
is
(3.)
a derived word, for
uain, where the -ain
derivative termination.
the word
mon
itself is
the
existence and the force of this root, let us apply our touch-
yam-im,
as if from a singular
signifies (1)
it is
similar
as
"
it is
is
In
its
plural form
it
in general,
"time
of
H. noun
A
is
yam,
derivation
is
" a day," plu.
(3)
doubtful of the derivation, but
we have
and the G. am, " time, " the sea,"
in the Gr.
hemera, Another
season, age."
"a great river."
Gesenius
scarcely to be sought " for this, but
an antediluvian word,
The simple
nates in G.
yam
is
evidently the same root as
" a day,"
says,
Gesenius
is-
yam.
"time"
"days," (2)
life," " lifetime."
yom
In H.,
stone, the inductive process.
I think
we
shall find its cog-
idea contained both in
that of " flowing, going
yom
and
onwards with a steady yet
powerful motion," for that suits both words, and their cognate the
H.
yiibal, " a river "
from the verb yabal, "to in Gr. are
(J)
m,
see tuber),
flow, to go, to
hemera, eim-i, "I
went," aion for ai Fon,
for
taken
Cognates
go," pret. ei'a for eva,
"an age";
gone," and, with the h hardened,
walk."
is
in
L. iv-i,
amb-ulo,
"I
"I have
" I walk."
In
G. the cognates are numerous, as in im-ich, "to go, to im is the root, and this, aspirated into imh, Iv-,
walk," where
192
THE ETRUSCANS.
gives the L. iv-i
abh-ainn, "a
others are ab, " water," abar, " a marsh,"
;
river,
a stream," uair for av-air, " an hour,
time, season" (L.-Gr, hora),
si-ubhail,
" to
for
go away, to go, to
we
cognate with which
G. am,
nine
" time, season,"
am
jDoral,"
which
where -ail
is
the
is
the same word as the
is
lifetime,"
am ail,
the G. forms an adj.
common
But the
travel, to walk."
are most concerned at present
yom, and may therefore mean "a from
av-ain, "time, season,"
the same as
=the L.
H.
tetas
;
" seasonable, tem-
both of them beino-
eil,
adj. terminations
in G., just as in L. we have hiemalis and virilis; indeed, from the derivative noun
aim-sir, " time, season, weather," the G. does form an
aim sir eil,
in eil,
amail
—
that
is,
" temporal, lasting for a season,"
ameil
—
would form the noun amil
I
legitimate formation in G., although the word does not exist), like
give to
it
the meaning of " that which lasts but for a season,
amhainn), that "
(G.
flows swiftly
amh)
the Etr. am/,
cetas,
and
of eternity.
the "
maker
add that amil with the
"
I have only to say that in
If this
fir, so
ami, we have aiml
(G.
the derivation of I need scarcely
poet.
As
as
in
amhainn,
to the form azml,
G. the genitive case of abhainn that
if
still
cial,
ceil, of
meal
or
the Etr. nominative was
for the genitive
was az>ail (G. amail), we
is
aspirated,
aibhne, of aghann, aighne, of
mial, mil, of fear,
"
irresistibly into the great
was a
m
a silent " stream
abhainn, would be sounded ami. is
(a
now
L. sedile from sedes,ovile from ovis, and would
our temporal existence," nostra
"ocean
adj.
From
;
or if the nominative
have aiveil or aivil
for
the
genitive.
Opinions of
Donaldson. —
I^zl.
—
" It
is
Others.
true that this word does not
resemble any synonym in the Indo-Germanic languages;
THE SKY, THE
193
AIR, LIGHT, TIME.
but then, as has been justly observed by Lepsius, tbere
no connection between annus,
etos,
The word
admitted.
or re, implying
ra
ril appears to
flux
'
and
'
and
'
me
and yet the
iar,
and German
connection between Greek, Latin,
is
is
universally
to contain the root
which occurs in
motion,'
every language of the family, and which, in the Pelasgian
sometimes furnished a name
dialects,
The
Gr. rei-t-on, rei-th-ron
The Latin
name
a diminutive returning to
Aifil.
may be compared with
'
a
.
,
,
annus, of which annulus
for the year
denotes
ril.
.
circle or cycle,
.
.
is
a period, a curve
itself.'"
— "It
cevum,
as
root
—
for great rivers,
is
obvious that this word contains the same
cetas,
The
&c.
aiFon, aiFei,
Pelasgo-
Tyrrhenian language always inserts the digamma in these cases."
Lindsay.
—Ril Avil. — "These words
Teutonic, ril being formed from a
English
the
'to revolve'
roll,
revolving year
'
while
of
'
.
.
common
our year
.
purely
are, I think,
root with our or ^a/ir
itself,
Thomson, being of kindred origin
;
avils (in the genitive) correspond with hivila
o.vil,
(O.H.G.), hveila (Goth.), Jwjila, hvile (0. Sax. and A.-Sax.),
our English
tuhile,
a word signifying an allotted portion
of time, varying, as a minute, an hour, a year, or a time."
Taylor.
—
Ril.
—
" In three Lesghic
we
languages
The word
the word ridal meaning 'summer.'
for
life-
find
'summer'
year,' as we see from having seen so many of person in speaking a own usage our summers, when we mean he has lived so many years.
would naturally be taken
to
mean
'
.
We
should expect to find that the Etruscan
the form
This
is
il, zil,
exactly
dialects, the
or djil in Turkic languages,
what we do
and
.
.
would take
til in
Finnic.
In the various Turkic
find.
words which denote
7'il
'
a year
'
are
djd,
O
tschil,
THE ETRUSCANS.
194
In Mongolic languages
djil, jil, il.
and dil and Avil,
Ajax
a year
is cljil, djill,
'
zil in Burjat, &c. &c."
aivil, avils, "age."
—"In
the frontispiece the
name
This shows that the Etruscan letters
spelt Aivas.
is
'
aiv were equivalent to fore be equivalent to
aj.
ajil.
The word Aivil would
there-
Now,
means
in Turkish, ajil
and the differentiated form
'
future, to come,'
'
the appointed time of death.'
ejel
means
The word has been
sup-
posed to be of Arabic origin, but I should be inclined to connect
it
with the Turkic and Mongolic words,
jil, djil,
and
The form Avils, which is of which mean a year.' much more frequent occurrence than Avil, remains to be '
zil,
We
explained.
CoRSSEN. to this
—
:
singular
—His
(1.)
inscriptions
ordinal is
As
are
article, &c.
to Ril,
it
is
the numerals, attached to
numbers
cardinal
(2.)
As
who
translates
it
regards
it
as
cetas,
suffix as juven-il-is
L.
ri-ja-ti, " he goes."
" a year,"
annos.
is
may
not be trans-
cetatis,
it
and Lanzi, the
Corssen says that Avil can-
a.
Avil, Avils to be an adjective
rite,
and adds that
as plural,
(Bvum, Gr. aion,
changes into the Etruscan
Etruscan
they are
singular,
if
on the
an Etruscan adjective, and usually
cetatem agens.
not be the L.
it
to Avil, he quotes Bourguet, a
French author, who translates
same
;
not one inscription in which Ril
lated "years old."
Italian,
amounts
either a plural form or a
he prefers to regard Ril
;
the sign of
suffix s is
&c."
analysis of the words Avil Ril
if plural,
;
.
have seen that the
the Etruscan definite
there
.
.
ritus,
As
ce,
to derivation,
meaning "
old,"
ai never
he makes
having the
or sen-il-is, and Ril to be the
Sans,
ri-t-is,
Ril, therefore,
an accusative
the
for
plural,
" going,
means
flowing,"
" course of time,"
and must be translated
THE PHYSICAL FEATURES OF A COUNTRY.
CHAPTEE
195
V.
THE PHYSICAL FEATURES OF A COUNTRY.
Our
1.
FalSB, Moimtains ; with which take
2.
Falandum,
1.
Falandum,
next Etruscan
was ant-,
-se
—
for the
tJie
words
falandzLin, " the sky." minations are
the Sky,
that
Sky (Chap. IV.) are falce^
The common
is,
-ai
—and
language had no
" mountain," root
and
the ter-
fal,
is
and-, which in Etruscan
d.
On
a cursory glance,
these terminations at once furnish presumptive evidence that these Etruscan words
antai)
is
a
G-.
may be
champions," and in other words adj.
Gadhelic, for -ai
(cf.
Etr.
plural termination, as in calmai, ''heroes,
termination,
as
;
and -ant a
in fire-anta,
is
a
common G.
" true, faithful,"
from
L. verus; in L. the -anta becomes -entus, pulverulentus, " dusty," vinolentus, "drunken."
fior, "true,"
as in
The remainder, meaning that
then,
is
the root fal, which must have a
will apply either to
a mountain or to the sky.
Evidently there was in the minds of the ancient word-makers
a connection between these two ideas, for we see
Gr. ouranos, "heaven," ores,
"a mountain," and
boundary."
And
as
it
in the
compared with ouros, Ionic
the poetic ouros for horos,
for
"a
not only does philology establish a con-
nection between mountains and heaven, but mythology also
adds
its
testimony, for the Hindus have their mountain of
THE ETEUSCANS.
196
Meru, the fabled seat of their gods and the abode of blessed, the centre of the world
in the
;
compelling Zeus holds his court on
Greek land the cloud-
Mount Olympus, and the
Babylonian gods had their Mount Albordsh of the
names
for
marom,
heaven,
To determine
the
all
;
in
H.,
one
also,
properly means "mountain."
the ancestry and the proper application of as formerly, follow the in-
we must,
the root-syllable fal,
ductive method, and examine the names for " sky,"
*'
heaven"
in other languages.
In English we have " sky," and " heaven," and " firma-
Of these
ment."
sky properly means " a
(1)
S. sku,
"a
shadow," L. scutum,
and
Gr.
(3)
q.v.)
;
(2)
Firmament
Heaven
"a
is
refers to the firm, fixed
hide,"
"a
silent),
{th
" a shadow
that which
is
"a
skutos,
G.-I. sgiath
a protection," Corn, sgeth,
targaid,
and
shield,"
the Celtic dialects
in
shield,
cloud," from
"to cover," akin to which are the Gr. skia,
"
(cf.
" heaved
G.
up"
;
immobility of
the upper region of the sky, as compared with the shifting clouds below
In
(cf.
German,
Gr. stere5ma).
himmel,
" heaven,
sky,"
comes
from
cover," and this root-meaning shows itself heim, " home," equivalent to the L. tectum, the " covering " abode of man; also in heimlich, "secret," as if
heim-eln, "to in
^'covered,"
"a
and in the other meaning of himmel,
canopy, a roof," as in
himmelbett, "a canopy-bed."
The L. coelum, "heaven," a belief that
it
is
always written with
ce,
from
comes from the Gr. koilos, "hollow," as
if
if so, the word coelum is the " hollow " vault above us " for there is no other name heaven," unique as a name for ;
of the to the
same kind, and the idea seems minds
to
have been foreign
of the ancients in this connection
investigations have led
me
to regard the
;
and as
my
Greek element in
the Latin language as intrusive, I would spell the word
THE PHYSICAL FEATURES OF A COUNTRY. celum, and take
from the G.
it
197
ceil, " to cover, to hide,"
L.
and thus bring it into harmony with himmel and sky. In Greek, ouranos, equivalent to our " heaven," is from
celo,
the Gr. root air-o, G. eir-ich, "to heave, to
up," like
lift
the E. heaven, from A.-S. haefen, "to raise"; the Gr. "
sky"
is
aither, a(th)er, "the air," to which corresponds G.
athar, "sky,
and A.-S.
air,"
Teutonic luft, "
atmosphere."
air,
The Hebrew has
"sky" yim,
—
"the firmament," from
lyft,
several words
" firmament " and
for
shechakim means "expanses"; (2) shamamarom, expresses the "height" of heaven; (3)
(1)
like
rakia, "the firmament," from a root raka, "to beat out," as
it
were, a metal
the Mosaic conception of the rakia being
;
that of a solid " expanse," covering the earth (for the heavens are " spread out as a curtain
consistent with this
ouranos
like
is
;
and separating the waters
"),
The Homeric
above from the waters below.
to the
for,
idea
quite
is
Greeks of that age, the
an expanse of metal, iron or copper, with
the stars as golden lamps fixed in
it
the Romans,
;
also,
spoke of the stars as " affixa codo" and hence the notion that the stars might lose their hold and drop from heaven.
This analysis shows that names for " heaven," " sky " in English, German, Greek, and
that
mean
(1) to cover, (2)
heaved up,
Hebrew
are formed from roots
an expanse, (3) the
Let us now apply
raised.
this
air, (4)
height,
knowledge to the
investigation of the Etniscan root fal.
We
have already seen that the Ger.
with heim, the E.
"a
ham,
covering, a house."
as in
hamlet, and
Chippen-ham, Walt-ham, and this Teutonic
" a village,
-ham
is
himmel
Heim
is
is
in the geographical others.
In Celtic
not found, but instead of
a hamlet," as in
and G. Balgreen, Balfron.
connected
the same as
I.
names
districts it,
baile,
Ballyshannon, Ballybeg,
The G.
bal, then,
is
the same
198
THE ETRUSCANS.
meaning
in
ham, and halis not unlike the \vl falce falaiidum. The root fal, then, pro-
as the Teutonic
Etr. root fal
,
bably means " to cover."
Laying fal aside
and
for this
of that language cannot be doubted
any simple
ham,
for a little, let us trace the root
purpose I go to the Hebrew, for the antiquity
roots
which
and
;
if
there are in
it
Aryan languages,
exist also in the
these roots belong to the integral language of mankind.
Of the many verbs
H. which mean " to
in
" to cover, to hide, to lie hid,"
ab-ab,
" darkness,
a cloud."
letter ain,
which in Ger.
^
or
A;
root
and as the
;
ab
6
represented by
is
on Oriental
gives the Ger.
lips
H.
supported by the
into
'YYh
t
to cover."
the
If
we have
taigh, tigh, where the
tive of
hli still,
diminutive caban, " a
G. cabh (cab)
is
is
written
the L. dom-us, and, with the h
or
(Jh
In old G., taim meant
rail.
a house"
soft representa-
"a hamlet,
a
however, in the sense of covering, for taimh-leac
a legitimate G. w^ord, and from
"a
the L. domus,
house."
ing the word taigh
but at present
it is
when
it,
I shall
I
come
Tam, taim,
grave.
I have no doubt,
"a house," L.
" to cover."
of the v or
in taigh, there
is
chiore)
word toga,
interesting to observe that taim.h
To the change
then,
comes
have more to say regard-
to the Etr.-L.
older form, and gives taigh,
(i.e.,
for "
The G.
seems to be a
means the stone that " covers" a
ciore
H.
house, a covering,"
instead of h (see tuber), and the c hard changed
(see teine),
town,"
is
and in G. by
li,
caphar, " a hamlet," from the verb
retained, the L. tab-erna, " a hut." is
guttural
a tent, a booth," E. cabin, and this derivation
caphar, " with
H.
sounds like m, the
heim (ham), "a its
is
whence the noun ab,
This verb begins with
the G.-I. cabh, " a house," with cottage,
cover," one
/
is
the
K. toi, ty, taimh into gli
tego, in
something of a parallel in the Sicilian for the Italian fiore, "
a flower."
THE PHYSICAL FEATURES OF A COUNTRY. Further, some of the
199
" to cover "
H. verbs
mean also " to ahaz and caphar, again, may
cover with boards or beams," such as the verbs
saphan;
ceibr. Corn, keber, " a rafter,
Arm.
give the G. cabar,
a big
H. verb
in this sense the
stick," also " a deer,"
from
its
branch of a
branchy horns
a thoroughly Highland pastime, a
tree, is
the "deer's horns," in K., the
is
noun wybr, wybren, which " covers" the earth; with cloud," L.
to
nubo,
It.
trial of
a proof of successful prowess as a hunter.
H. caphar, by softening the
gives the
we come
cf.
the " cabar fae,"
home
strength and dexterity, while to bring
But
;
Tossing the caoar, the
palco, " the head, horns of a stag."
" I veil,"
initial
consonant,
" the sky, the clouds," that
compare L. nubes,
this
and the Ger. himmel.
to the Etruscan bird-names,
examine the H. verb anaph,
we
shall
" a
When
have occasion
" to cover," in its contracted
form (a)uph, but of that verb other forms in H. are canaph, "to cover," and anan, ganan, canan, "to cover" with clouds,
whence H. anan, "a cloud."
"falsehood, deceit," ganaid,
G., which has gangaid, fence, a fold,"
This root gan, can exists in
"a
"a woman's
canach, "deceit," and gun,
gown." With gun compare L. toga, "a gown," from tego, "I cover"; with gangaid compare H. bagad, "to cover," "to defraud," and with ganaid, "a fence," compare H. sacak, " to cover, to j)rotect, to hedge in." From anaph, by abrasion or by metathesis, I form the G. neamh, K. cef, " heaven," that which " covers," Gr. nephos, nephele, G.
neul, " a cloud," L. nubes, nubo.
and from others which are
still
;
from
tliis
these examples,
to follow, I reject the
derivation of L. coelum, and ascribe as explained above
From it
to
G.
root I would take also the E.
cloud, which has puzzled lexicographers so of
them
declares, " I have not found this
language"; and another
is
common
ceil, " to cover,"
so hard
much
word
pushed
for
in
that one
any other
an etymology
200
THE ETRUSCANS.
that
derives
lie
it
from clod!
I believe that
cloud
is
a
metathesis for culod or ceold, from the root ceol, ceil,
cul
L. occulo), "to cover," with the
(cf.
common
formative
bran-d from brenn, "to burn," and flood from
d, as in
flow.
Now,
word falcs, the Celtic
as to our Etruscan
are rich in words to
mean
dialects
" heaven, sky, the firmament,"
as G.-I.
neamh
flaitheanas, speur, athar, iormailt,
failbhe,
K.
wybr.
nef,
eanas concern us now,
Of
for
they both contain the root
which we have in the ^iv. falcs find a trace of this root in the
2.xA falandum.
Hebrew
;
fal,
I cannot
although
it
shows
the Ar. falak, " sky, heaven," and falgu, " a sooth-
itself in
The
sayer." it
failbhe and flaith-
these,
root
is
found in
purest form in G., where
its
gives fal, " to enclose, hedge in "
(cf.
ganaid and sacak,
as above), fal, fail, " a penfold, a fence, a wall," fal-aich,
" to cover,
bows
hide," falach, " a veil, a covering,
veil, conceal,
The Scotch have a
a hiding-place."
proverb, " Every
man
the bush he gets hield frae," in allusion to the
to
obsequiousness which patronage begets.
The word bield
here means " shelter, protection, a guardian, a house," the " lee side
"
—
all
our root bal,
G. folaich, " folaid,
"a
meaning
in the sense of " covering."
Another spelling of
fal.
comes from
to cover, hide,"
foladh, " a covering, a screen,"
and an
word foladh, which has the
veil,"
old
of " power, strength, ability,
in its application to the this
It
this root gives the
word foladh
—
that
G. noun ball, which
manly vigour";
H. verb koa, which
is,
see,
faladh
—and
similar
see.
takinsf with
From it
the
and ballocks, a word used in
Lancashire, I think the Gr. p hallos contains not only the ideas of roundness for the if
and of covering, but
L. fascinum, which
is
also of " protecting,"
equivalent to the Gr. phallos,
fastened to the chariot of the
Roman
general
when he
201
THE PHYSICAL FEATURES OF A COUNTRY. entered the city in triumph, was supposed to " protect
from envy and the
"
him
In the same way, the Etruscan
evil eye.
bulla (root ball) was an amulet, somewhat in the shape of the phallos, Avorn on the breast of the young to "protect" In a similar manner, an Egyptian child
them from harm. also
sometimes wore the symbol of truth and justice as a
Fascinum
bulla.
G. faisgeadh (liquid
like the
means
seems to be a G. word,
itself
" a
pen or
n for
sheep-fold," the
dli)
in
;
same
as
modern G. fal, "
G.
but the other meaning must have belonged to derived from the G. verb faisg, "to
same sense
for it looks
press,"
this
a fold," for it is
it,
used in the
H. koa.
as the
From the G. fal, "to cover over, conceal fraudulently" (cf H. bagad), I take the L. verb fallo, " I deceive," and from the same root in the sense of " protection
G. flath, flaith a lord, a prince that the G. th
Lar-th,
—
" (cf. is
Van-t/i,
that
is,
fal-th
Here
root tar).
a personal
sufl&x,
hin-th-ial,
" I
take the
— "a champion,
a hero,
I observe, in passing,
as
it
is
in the Etr.
From
and other words.
flaith the G. forms flaitheas, " the heavens," literally the But flaitheas, passing into the idea of sky that " covers." " protection," also
means "sovereignty, dominion,
princeli-
my analysis
of Etr.
ness," another
independent testimony to
druna
and of the meaning of the name Turrhenoi
(q.v.),
from the root tar, dar,
tri, " to protect."
From the
root
fal, " to cover," I take the G. ailt, as if failt, " a house,"
and through the G. substantive folach, "a covering, a screen, a mask," I get the Ger. wolke, " a cloud," E. welkin, " the sky," that which "
same root the
G. failbhe,
covers,"
and from the
"the firmament," an ortho-
graphical mistake for fail-eamh, faileabh.
The K. form castle,
of the root fal
is
pil,
"a
rind," pill,
a fortress, a secure place"; also from
it
pilyn,
"a "a
202
THE ETRUSCANS.
garment," G. falluinn, "a mantle, a garment," L. palla, " a mantle," worn by Roman ladies over the stola ; also the
Belg. faille, a garment
"a
G., also, has pill,
still
The
worn by Belgian women.
and peall, "to
sheet, a covering,"
cover."
After
all
these examples, I
think there can be
doubt that the Etr. /alandum,
" the sky,"
fal, " to cover," for of all
the G. root
little
taken from
is
the European languages
that I have examined, the G. adj. -form fal-anta
is
the
nearest approach to the Etr. word.
2.
Now
that the derivation of
been determined, falis,
Fal^, Mountains.
it
might be
" mountains,"
same way ouranos,
is
sufficient to say that the Etr.
connected with falandimi in the
as Gr. ouros, oros, "
" the sky," has
falandum,
"a mountain,"
the heaven," for mountains " cover
"
allied to
is
or " protect
a country, and the tutelary gods look down benignly upon the land from the cloud-capped tops above.
not quite sure that Pott to
correct
guard, a Avarder," one
who
" covers "
(oros) and
(cf.
or
ouranos may mean that which "
Gr. noun ouros (Ionic form) means
often
Indeed, I
"a boundary"
am
when he makes ouranos
"height," for the Gr, noun ouros means
signify
therefore
is
"a
" protects," and
Another
covers."
" both " a mountain
(horos), and as mountains are
the boundary-line between countries and provinces
G. beinne, bean, "a
hill,"
L. fines, "boundaries"), I
would suggest a derivation oi falce in the sense of " covering, protecting."
But
it
is
more
likely that the idea in falcB
"separating," just as
H. gebal, "a mountain,"
from the verb gabal, "to bound, to twist as a rope," like L. finis,
"an
is
that of is
taken
limit," originally
end," funis,
"a
"to
rope."
THE PHYSICAL FEATURES OF A COUNTRY, I
therefore go to the primal root
par, which means "to
cleave,
—
S.
H. pal
phal,
In G.
to separate."
commonly the root-form par that
203
used, as pairt,
is
or
it
is
"a
"to share" (L. pars and partior), but
share," pairtich,
sometimes with an
initial /, as foir,
fair, " a ridge, a hill."
From
"a border"
(L. ora),
the root-form pal the
H. has
jDeleg, " a river, a stream," Gr. pelagos, " the sea," because it
" divides, separates," with
which compare L. mare, " the
sea" (from par), that which " separates," and E. bourne,
"a boundary, a limit," taken with "a rivulet"; from the form pal, bal ridge, a boundary,"
iomall
From
—
that
this
G.
is,
A.-S. Scotch,
burn,
the G. has bale,
"a
and (with iom, "roundabout," prefixed)
iomball, " a border, a boundary,
root, in this sense,
"mountains," like Gr. oros,
may come
frontiers."
the Etr. fal^,
"a mountain," and
horizo,
"I
bound," but in G. the only cognate that has that meaning is fair,
And
" a hill."
this
G. word
fair, besides
meaning
" a rising ground or hill," from which an extensive view
may be
obtained, also
(see Feronia), YAjY.
means
" a watch-hill, a watching
and as Hesychius in his dictionary explains
falce by Gr. ore, skopiai (which latter word, coming
from the Gr. skopeo, "I watch, I look, I survey," exactly corresponds with G. fair, " a watch-hill
"),
I believe that the
Etr. falce comes from the G. fair, and that
form of G.
is
only another
fail, fal.
But the discriminating reader has now the choice of two G. etymologies of the Etr. falcB^ either from
fal,
"to
separate," or from fal, " to cover."
Donaldson. ab
altitudine,
coelum'
—
Opinions of Others. ''
Falandum,
a falando,
(Festus).
This
is
'the
sky.'
'False
quod apud Etruscos generally
dict^
significat
connected with Gr.
204
THE ETRUSCANS.
phalantJion, refer
iiiJiallo,
derived from Gr.
are
'
"
From
'
iif,
up,'
upper region,'
the
and land, like
name by which heaven was known
upplieiTYir, the
and
obviously
phaos"
Equivalent to
region.'
step farther,
phalos, &c., which
—Falandu7n. —
Lindsay. '
Or we might go a
bald,'
Gr.
to
it
'
O.N. to the
Jotuns or giants, who, I apprehend, were, in an historical
may of
nd
be the same word as Olympus, the
m
or
TYiy,
as
often
is
Falandum
and Tyrki.
sense, the ancestors of the Tyrrheni
the case
taking the form in
e.g.,
lime,
the northern dialects of the
Taylor.
— ''Falandum,
linde,
nd usually prevailing common language."
Flamand, Flandrensis, &c., the
according
Festus,
to
in
was an
From Hesychius
Etruscan word which meant
'
and Festus we
Falce meant mountains, and
also learn that
the sky.'
that they were so called from their
This author adds a
form
Jil,
list
pil, pel, hoi,
'
height,'
'
ah altitudine.'
"
of Ugric words in which the root-
wyl enters
into the composition of
words meaning " high," " mountain," " cloud," " sky."
CORSSEN. '
an
—
" These words are related to
enclosure,'
palco,
'
a
Ahd.
scaffold,'
halco,
'
a beam, a
Span. Fr. halcon,
'
Old Norse
hdlJcr,
rafter,' Ital.
halco,
a balcony.'
205
PERSONAL NAMES.
CHAPTER
VI.
PERSONAL NAMES.
2.
NepOS, a Profligate. Subulo, a Flute-player.
3.
Lanista, a
1.
Gladiator.
4. Hister, a Stage-player. 5.
Ludio,
a Player.
6. Agalletor, a Boy. 7.
Burrus,
Man.
a E,ed(?)-nosed
8. Camillus, a Messenger.
Nepos, a Profiigate, a Debauchee.
1.
Other
writers have observed that there can be no connec-
tion between the Etr. word nepos, " a debauchee," and the
"a
L. nepos,
grandson," and truly; for there
no language in which these two ideas are
is
probably
so associated as to
be expressed by the same word.
The Etr. nepos has been matter, for this word,
we
still
is
its
light
nepes, on the
derivation, for, to be Etruscan, it
to one of the oldest of languages.
neomhas and neomhasarra excessive,
much
inquire where the Albanian language got
and what
must belong
referred to the Albanian
but this does not throw
*'a glutton,"
beyond measure," and
if,
in this word, the roll
written without the aspirate, and the
the Oriental fashion,
The G. has
in the sense of "intemperate,
m pronounced
be
as h in
we have a word neobess, which would
206
THE ETRUSCANS. change into Etr, [nepes) nepos, "intemperate,
easily
profli-
Here, again, I maintain that the word which can
gate."
give a satisfactory account of
itself,
can exhibit
its
component
and show what meaning they have, and whence they
parts,
come, belongs to a language older and
less corrupt
than
another which contains the word in a less intelligible form. If,
therefore,
neo
we examine the G. word neomheas, we find common negative prefix in G., with the same
to be the
meaning
and the L.
as the Gr. prefix an,
The other
part of the word
ous, temperate,
meas-ure;
the G. measarra, "abstemi-
is
sober," from
meas, "to reckon, this
"not," E. un.
in,
"a measure,"
the G. meas,
to calculate, to weigh," L.
word meas gives
month," K. mis, L.
men sis.
also the
met-ior, E.
It is connected with
the oldest root-families in the world, for
"a
G. mios,
is
it
some of
the S. root
ma, mad, "to measure," mana, "measure," Z. meete, mat^, Gr. met-ron, Ger. messen; the Semitic has
madad, "to
measure," and bath for math, ''a measure."
This root, then, meas, meet,
mad,
is
a part of the original
language of mankind, and the prefix neo
is
the same as the
Gr.-L. inseparable negative ne, as in Gr. nepenthes and L. nefastus, and this ne
and
in,
both
its
is
older than the other forms
I conclude, therefore, that the G.
an
neomhas,
in
enough to give the Etruscan nepoSy " an intemperate man." It
parts, is old
might be interesting here to inquire,
if
we had any
materials for the inquir}^ whether the Etruscan word was
nepos
or nepes,
sonant was
s,
then
neps it is
or nepot, nept.
nearer the
have the consonant d or
t.
From
G,
If its final con-
for the other cognates
the analogy of the Etrus-
can numeral form sesphs, I should say that nepos Latinised form of the Etruscan so,
then the G.
neomhas
is
nephes
or
is
the
nephs, and,
if
very near to the Etruscan,
PERSONAL NAMES.
m,
for in
G.,
much
alike.
and
h,
207
aspirated are all pronounced very
^9
The L. nepos, "a grandson," cannot component
vowel
parts, for the
to our analysis,
is
long,
different;
is
contain the same
Etr. nepos, according
but in L. nepos
L. nepos, "a grandson," parentage
e in
it
it is
short.
connected with 0. P. napat,
is
Z, napo, modern P. napa, and Gr. a-neps-ios.
pit-ri
is
paut-ra,
"a
father,"
"a
pura,
"a
nabasa, "a daughter's
"a
S.,
grandson," with which
"a
nabir,
son,"
child."
formed from pitri, "a father," is
In
put-r a, "a son," put-ri, "a daughter,"
grandson," napt-ri,
compare P.
The
also a primitive word, but its
is
grandson," and
The S. na-pfc-ri where pat is the
na
the formative; the same prefix
is
evidently
root
and
ri
occurs in P. na-bir
and na-basa, and probably has the meaning of "derived from," ''sprung from"; similar manner, but
"a "a
we have
by a
"a
grandson," from thugater,
The
and thugatr-id-eos,
son,"
"a
daughter,"
p5t- in the L. nepos
syllable
Greeks, but I do not think that L.
connection with the Gr. language as in S. put-ra,
Home?
;
;
the paid of the
nepos has any it
to
But who brought
son."
puith-air)
of the S.
tive syllable
is
I take
Not the Greeks, but the
(a corruption of
The ra
"a
is
In a
the Gr. forms hu-id-eos,
suffix,
grandson," from huios,
in L. ne-pos.
it
Celts,
direct
be the same
this
p5t- into
whose piuthair
the same word as S. put-ra.
and the air of the G. are the same forma-
the root
is
put- or puit, and the G. puit,
with the prefix ne (S. na), gives L. (nepuit, nepoit)
nepot. Further, in the G. puithair, the th
and the word
is
is,
as usual, silent,
pronounced pcuir, with which compare P.
pur, and Spartan poir, for pais, Cornish dialect piuthair
is
"a son";
indeed, in the
written piur, and thus I get
THE ETRUSCANS.
208 the L. puer,
"a
And
boy."
even the Gr. hui-os
may be
formed from puith, through such words as phui-th-os, fui-th-os changing into hui-os.
mortuary
and sometimes the all
word puia frequently
the
inscriptions,
Again, in the Etruscan
forms
fuius,
puius,
occurs,
These
puil.
the G. puith-
bear a strong resemblance to
second of them shows the G. word on
its
way
the
;
to the Gr.
huios.
And
yet, strange to say,
not " a son."
piuthair in G. means "a
sister,"
Words, however, with that termination are
G. usually masculine, sometimes feminine, so that originally piuthair was in all likelihood of both genders, like
in
Gr. pais, and meant "a son or daughter"; then, when G. mac (K. map, ap) was fixed to mean "son," and G.
inghean (which seems to be the S. angana, "a woman") to mean " daughter," piuthair seems to have been restricted The loose way in which words to the meaning of " sister." denoting relationship floated about in the mouths of the
H. ah, " a brother," to mean "a nephew," and H. achoth, "a sister," Our lexicograto mean " a daughter," and even " a wife." with neffe, L. nepos, nephew, Ger. phers also connect E. but it is more directly connected with S. nava, "a grandearliest nations is illustrated
son,"
and indeed in E.
the same
is
by the use
of the
sometimes used in that
way the G. ogha means
sense.
In
either " a grandson " or
" a nephew."
Opinions of
Donaldson.
—Nepos,
" a profligate."
luxuriosus a Tuscis dicitur."
the word which bears this as the Siculian nepos,
Ger. neffe).
Many
Others.
Festus
—
"
Nepos
Probably, as Muller suggests,
meaning
is
"a grandson"
not from the same root (Gr. nepous, anej^sios,
etymologies have been proposed, but I
PERSONAL NAMES.
am
not satisfied with any of them.
word with
209
Might we connect the
ne-potls, Gr. ah-ates, aholastos
Lindsay.
—Nepos, "a
spendthrift "
—
?
The same
Festus.
word, I conceive, as the Latin nepos, " a
nephew
or grand-
son," but with a further moral signification, as collaterally develojDed in the Teutonic dialects proper,
and identical in
both respects with our familiar knabo, hnapi, " boy," or " knave."
Taylor.
—
This
is
one of the Etruscan words which have
been retained in the Albanian language, which gives us nepes, " a glutton."
SuBULO, a Flute-player.
2.
There
difficult to
stripping to say
no other word on which I have found
is
it
it
form a clear and decided opinion as subulo, of
its
termination -on, in Etr. -un, I find
whether subul-
is
compounded
of
sub and
it
so for,
hard
ul, or is
merely a derived form of the root sub.
The Etruscan subulo was the Roman the music at
He
feasts,
whether
tihicen,
sacrificial, funereal,
and gave
or convivial.
held in his hands two pipes or reeds pierced with holes
the ends of these reeds he inserted together in his mouth,
and blew through them
:
then covering or opening the holes
with his fingers, he produced a clear whistling sound, with lively modulations, suitable
poetry, itself
and
to
was, in
its
reed or a cane.
as an
accompaniment
the praises of gods and heroes. earliest form,
The
to lyric
The pipe
merely a stout straw, then a
fistula or syrinx of the Grecian
Pan
was only an arrangement of several pieces of reed (arundo, calamus) of different lengths, bound together, and applied to the
mouth
in such a
manner that the player could readily
blow into any one of them. " pipe " or " tube," and
Surigx in Gr. means any surigma means "a whistling sound,"
THE ETRUSCANS.
210
similar to a boatswain's is
fistula, which also
TheL.
call.
means " a
equivalent for surigx
pipe, a reed, a cane,"
the same word as our E. whistle.
is
fead-an, means
"a
reed, a pipe";
G.-I. derived form feadail, insertion of
"a
and
Now, the G. fead,
from fead there
is
the
by the
whistling," which,
would give L. fistula, and E. whistle.
s,
Therefore, from the words fead-ail and fistula, I infer that
the -ul in Etr. subulo
is
whisper, Ger. flustern, has the same
to
whistle, and
is
intrusive, as in
" a whisper,"
and since the surr in L.,
suphr
it
" a
same
I
being
formed from the root sur, as in surigx,
u in surigx is may be that the
long,
Gr.
and
surigx and Etr.
is
svir is
and thus an identity of
a whistle," has the
hiss,
initial syllable as
root as fistula, the
fliegen and other words. TheL. su-surr-us,
is
or subr,
between Gr.
of the
The E.
merely a termination.
stibttlo.
represented by
a corruption of origin
The
may
exist
L. sibilus,
same consonants as Etr.
stibulo,
The Fr. has both
siffler,
the vowels only being different.
" to hiss," and souffler, " to blow, to breathe," and as these
Romance
are both
words, the L. probably had
forms sub and sib, or
suph and
Again, "fistula sutoria to
mean a shoemaker's
from
tool of
an expression used by Pliny
some kind, and
this,
judging
name, must have resembled a reed or pipe
its
we know is
" is
the two
siph.
that L.
subula means " a shoemaker's
in shape like a Phrygian pipe (tibia).
;
and
awl," which
Now, although
come from L. suo,
" I sew,"
L. subula
is
yet, as it is
almost the same word as subulo, I doubt this
usually said to
derivation.
From is
all
these examples I feel assured that Etr. subulo
not a compound word, but consists of the root sub, and
the formative terminations ul and on, and this view of the
word
is
supported by the G. word buabh-ul,
"a
bugle, a
PERSONAL NAMES. trumpet,
a cornet," as
buabh
if
(L.
211 bubus, bobus, G.
baibb,) " oxen, cows," and the termination
ul,
in
ail, as
fead-ail.
Now,
it is
not enough to say that the sub in subulo
the same root as the L, tub in tuba, and that Etr.
L.
t
are convertible, for there
sides,
tuba
dialects, s
and
it is
But
unexplained.
is still left
are
t
no proof that
so
;
is
and be-
mean "a flute," but "a trumpet,"
in L. does not
and the root sub
is
s
in the Celtic
interchanged as in the proper name,
Sarran for Tharain, or Taran, and sinn for tinn
Thus the G. has tubh
(for
reeds with which a house
is
(q.v.)
subh), "thatch, straw," or any covered (and the early Phoenician
pipe was a short "straw"); the G. has also siob-ag,
"a
straw," and piob, "a pipe, a tube," the national "bagpipe "
the is
K. form
of
piob
is
chwib, "a
pipe, a whistle,"
the same as the root suib or sub, sib.
the
K. forms chwiban, "a
tube," and this
is
whistling,"
;
and this
From chwib
and chwibol,
"
a
the same word as the Etr. subulo.
common word for " a pipe,, means "a flute or flageolet,"
In G., as mentioned above, the a reed"
is
also " the
fead-an, which
also
chaunter of the bagpipe
"
(the chaunter
is
per-
forated with holes like the Etr. subtil), and, as a secondary it has the meaning of " a spout, a canal " is L. canalis similarly formed from L. canna, " a reed, a bul-
sense,
rush "
;
?
The G. piob
whistle, to pipe," E.
is
the root of Ger. pfeifen, "to
pipe and
which the mouthpiece
is
as above.
by the
Again, the word
I,
The G.
as in fliegen,
insertion of
subh
s,
fead,.
becomes Ger.
the L. fistula,
in G. is also written sugh,
just as L. tibia gives the Fr. tige;
sugh means any
a wind instrument, in
called " the reed."
" a reed," by the insertion of flote, E. flute, and,
fife,
the A.-S. Scotch word
" whistling sound," " a deep breathing or
sigh"; the A.-S. has sweg,
"a sound," "a musical instrument,'*
212
THE ETRUSCANS.
and from the same root the Scotch has swesch, " a trumpet,"
Of these
the same as the L. tuba.
root-forms, those which
on our present inquiry are G. siob-, " a straw,"
cast light
K. chwib, "a whistle," Sc. sugh, "a whistling sound." This subh pipe was one of the earliest instruments man's invention, for the " organ
" of
of
which Jubal was the
" father " was nothing more than the syrinx or Pandean pipe,
and the word used in Genesis, chap,
designate this " organ "
is
ugab
iv., ver,
from the
(initial ain),
root agab, " to breathe, to blow."
21, to bi-
This root also
H. maygive the Sc. sugh, "a breathing, a wind-sound." Another literal
H. word
" a
means this
word
schilf
From
also, like
not known, but compares with
inserted),
{I
suph, which
the root
"a
G. fead,
Gesenius says that the etymology of
bulrush." is
siob-ag, *"
" a reed " is
for
it
Da.
sif,
Ger.
L. scirpus, to which add L. scipio.
suph
there
is
no
difficulty in
Gr. siphon,
straw,"
" a pipe,"
forming G.
K. chwibol,
a tube," and Etr. sub-til-0, " a flute-player."
Horace,
when he
is
speaking of female flute-players,
them ambubajse, which
amb
(L.
"a
iii.
in the sense of "double,"
is
also
and
The Gr. sumphonia
pipe," the Etr. stib-.
5)
calls
an Eastern word compounded of
ambo, Gr. amphi),
sub, hub, (Daniel
is
the " double pipe " (from Gr. sun,
"with," in the sense of "double," and phone, "sound, voice is
"),
but
it is
the Bagpipes
From
all
—
furnished with a bag
;
hence
sumphonia
evidently an instrument of great antiquity.
these examples I conclude that the Etr. subul-^
" the whistle-pipe,"
is
a genuine Celtic word.
Opinions of Others.
Donaldson.
— Compare
asuphelos, and Fr.
Lindsay.
siffler,
—From
sihilo,
siphon, Silenus, siphloo,
persijler, &c.
sub,
soef,
sif,
" a reed " (a word of
213
PERSONAL NAMES.
Egyptian and Semitic as well as Aryan antiquity), and "
hlahan, " to blow
Taylor. second
—The
—
equivalent to " reed-blower."
word subulo contains two
is
has been identified with the Coptic alou, " boy." root
is
The
roots.
obviously the Turkic oulou, " a boy," a word which
The other
the Coptic sub, " a reed," and the old Egyptian sb
"a
or sba,
We
flute."
have
also the
Turkic chib-uh, "a.
pipe," the Rhseto-Eomansch schiblot, " a flute," and the
Dacian seba. CoRSSEN.
—Connected with
Gr. siphlos, " hollow,"
and siphon, " a hollow thing, a pipe."
Lanista, a Gladiator.
3.
Whatever
the L. sijilus, sibilus, sibilare,
objections
may be urged
against the Celtic
derivation of the other Etruscan words, there
paternity of lanista, for
for cavil as to the
every feature.
In
classic Latin,
it is
room
G. in
seems to have been a name Isidore
for
says,
its
" a trainer of
a fencing-master," but among the Etruscans
gladiators,
man,"
lanista means
is little
it
for " an executioner, a heads-
" Lanista
camifex
Tusca lingua
appellatus."
In G., lann
is
a
common word
blade," and the termination -iste as
mara-iste, sgaba-iste,
G. mara-iste mar-ried.
is
the L.
for is
" a knife, a sword, a
also G., as in such
like the Gr. soph-istes.
words
The
mar-itus, "a husband," one
This root-word lann does not exist in K., but
in the Germanic lan-ce, lan-cet;
we
in his eighth
have it book of the Gallic war, Hirtius uses lance a as a L. word to mean " a spear, a lance," but he must have borrowed the
word from the Celts
in Gaul.
that of " brightness
The
original idea expressed
" (see lcE7ia),
and
this is seen
by lann
is
intheG.
lannar, "bright, gleaming," lannair, " sj^lendour,
radiance, light," as reflected from the blade of a sword or
THE ETRUSCANS.
214
any other bright metal, lannracb, "gleaming, burnished." this idea of " brightness "
That
the sword and the
spear,
was associated of old with
proved by a reference to the
is
H.
nouns lahat, " a flame," hence the " flaming steel" of a sword,
and lahab, "a naked sword," "the glittering steel of a sword or spear," and also from the nounbarak, " lightning," which, in the book of Job,
used to mean " a glittering
is
word brand, " a sword," from Ger.
sword."
Our E.
brennen,
" to burn," also illustrates the
In E.
G. lann.
we also speak of a thing as "brand new," when we mean The H. root-verbs are that it is " bright " in its newness. " to burn, to flame," and lahab in the same sense, lahat, flame
;
the former of these roots gives probably the
" to flame, to burn," with
Cognate with lann pure," E. clean,
is
and from
in the same form in
form of glan of dh, I take
is
five
it
" to
it
n
The
is
in
it
E.
exists
construct
G. the liquid sound
"a
Thus the L. gladius and the Etr. root.
concerns the names
yul-can-us=Gr.
—
;
Etr.
Heph-aist-os —
deified manifestation of the subterranean
thus
glitter,"
thoroughly Celtic, for
throw in a speculation of mine
worth;
to
shine,
Celtic dialects.
glaine, and as
lanista are from the same
L.
is
the Ger. glan-z, "bright-
from glan the G. noun claide-amh,
sword," L. gladi-us.
I here
las,
all its derivatives.
This word glan
glance.
G.
the G. adj. glan, "clear, bright,
ness, splendour," glan-z-en,
it is
as in " lambent
" licking,"
but with the primary idea of
let it
go
for
what
Seth-lan-s=the all
three the same
fire.
I view
them
:
Seth-laii-s = G. sios-lan = tlie "under-fire." Vul-can-us=G. fuidh-kain = the "under-fire." Hepli-aist-os=Gr. hupo-aith = the "under-fire."
The modem G. form
of
fuidh
is
fodha
or fo, "under,"
PERSONAL NAIMES.
215
but fuidh would be a legitimate construct form in G. for the Gr. form kaino, " I burn," the
The
final
formative
in
s th,
as in Van-th.
language to lanista as
exclusively
"a
lanius,
and
Seth-lan-s represents the Etr. personal
know mean
I do not
G.
;
has teine, " fire."
that lann exists in any other ancient " a
sword,"
G.,
I
claim Etr.
therefore
and with
take the L.
I
it
butcher," from the same root.
Opinions of Others.
— Compare —From
Donaldson. Lindsay.
lanius, &c.. from the root lac.
Ion, " hire,"
or hastus), in the sense of "
an
and hazus (that
is,
hatsus
Equivalent to " a
athlete."
keeper of athletes for hire," or " one who professionally trains athletes."
Taylor.
—The
first
element seems to be Erse lann, " a
sword," and the second
may be
the word hister (Etr.), " a
player or actor."
Hister, a Stage-player.
4.
In
classic
Latin histrio means any "stage-player," "an
had
actor,"
but the Etr. hister, from which
a
general signification, for the action of the hister
less
was
religious, as appears
it
is
both from the statements of Livy
and from a fragment of Melito, who says
demand
stage-players in their o^vn
exclude the players from
derived,
all civic
:
honour
honours."
—
;
"
The gods
the
Romans
Livy says that
in Etruria the hister danced to the strains of a reed-pipe,
exhibiting graceful
accompaniment
movements
of the
of rhythmical verses.
of the hister s vocation origin both of the
may be
body without the
The
religious aspect
gathered also from the
Greek and the Roman drama.
In Greece,
the chorus was originally a troop of dancers, the leading
216
men
THE ETKUSCANS. of a tribe or of a
commune, moving "round" (chorus
from root car, " to go round
")
the altar of their god, and
thus engaged in silent religious worship.
Dionysiac
festivals,
Then, at the
one of these dancers was wont to separate
himself from his companions, and, assuming the position of protagoiiistes, or first actor, to express the emotions of his
heart
by mimic
When
this rude
as
gestures,
the hister did in Etruria.
germ had blossomed
into the classic drama,
the actors on the stage were three or four in number, but the protagonistes was
by
story either
the hero of the play, and told the
still
soliloquy or in conversation with the chorus.
The Roman drama sprang from a for
when a plague raged
similar religious feeling
Rome and
at
could not be stopped
by any ordinary means, histrio7ies were brought from Etruria to
The Roman
appease the anger of the gods.
youths, pleased with
the
new mode, adopted the move-
ments and the music, but added cast at one another in rude verse
longer a religious character.
jocularities
which they
thus the histrio was no
;
At a somewhat
later jDeriod of
the drama's development, a slave was brought on the stage to chant the story of the play, while the chief actor did the
dancing and the gesticulation.
Thus
arose the
drama of
the Romans.
The
hister, then,
was merely a dancer
or gesticulator
engaged in a religious solemnity, just as King David, in
solemn joy, danced before the Ark of God. ludio, equivalent to the Etr. histrio, aspect, for there were in
Rome
liidi in
as the ludi AjyollinaTes for Apollo,
had
The Roman also a religious
honour of the gods,
and the Megalesia
for
Cybele.
In the sculptures on the walls of the Etruscan tombs we see the hister dancing to the music of the S7Lbido
manner
of his dancing
is
not
cyclic,
but solo
;
;
the
and the action
217
PERSONAL NAMES. and varied movements of the
consists of vigorous
legs
and
This solemn dancing, jumping, leaping, skipping, the
arms.
Romans
tripudium, on
called
inscriptions tripodo,
which
Cicero explains to be " terrce pavium," " a striking of the
ground
"
but Cicero was no etymologist.
;
"a
contains the element ped, pod, in
trepido
this I
I think that
which I find
tripedo), " I move about in alarm."
(as if
compare H. raka, rakad, primarily,
ground with the
feet, to
or exultation,
to
podo-ktupe,
''a
which
foot,"
also
dance,
mean
" a
tremble."
to
is
Gr., also, has
feet."
From H.
dance," raki', " the performing
"a
body
and rukn, "the
at prayers,"
rhythmical movement of verses."
word rak
The
the constituent parts of
striking with the
of inclinations of the
With
" to beat the
skip through fear, or indignation,
dancing-girl,"
raka', the Ar. has raks,
it
also
It is probable that this
a hardened form of the primitive root-word rag,
" to move," specially the step, pace, gait,"
whence H. regel, "afoot,
foot,
and ragal, "to move the
feet, to tread, to
tread garments" in washing them, and ragzah, "trepidation,
trembling"; with these compare H. cha-rag, " to shake, All these words show that " trepidation,
to tremble, to leap."
dancing,
rhythmical
movements
of
" bodily worship," are cognate ideas.
move, to go " is
is
rach (H.
feet,"
and even
rag), but the
word
" to
for " a foot
cas, cos, cois, which, in its use, exactly corresponds with
H. regel, for as regel means cheum; and as regel is used one, so
G. cois means "near,
H. ragaz, means so
the
Now, the G. verb
G. cas means
and, as an adj.,
the
c of
close
" to be angry," " to
move
"a
p
(see
foot,"
by"; and as Ch. regaz,
and the H. rogez, " anger,"
hastily or in anger, to be angry,"
" eager, quick."
cois becomes
L. pes (ped),
"step, pace," so does G. cois mean " behind, after " any
to
In the
classic
languages
kakos), whence Gr. pons (pod),
and
this
p
also exists in
G. in the
218
THE ETRUSCANS.
noun postadb, " a trampling with the clothes
(cf.
H.
And any
tramp."
one who has seen this primitive process
of washing will at once recognise its
feet," as in scouring
ragal), from the verb post, "to tread, to
its
antique simplicity, and
resemblance to the active, vigorous movements in dancing.
Hence
I say that casadair, coisadair, or postair, poistair
(legitimate G, forms which,
if
mean
they existed now, would
" the treader, the dancer ") give the Etr. hister ; poistair, for instance,
gives
becomes phoistair, then fistair, fister, which
hister, like
common G.
hircus
termination to
for
and -adair
fircus;
mean
a
is
the agent or doer of an
action.
The
oftripudium which
derivation
ports this view of the Etr. hister,
the Gr.
podoktupe and
and
I have to offer supin
is
to be pod, ped, G. cos, cas, " a foot," but
We
harmony with
The pud
H. rakad.
the
what
is
I take
the tri?
have seen that the hister was an offshoot of the chorus,
and that the chorus originated in the
festivals of
Dionysus
in these the worshippers rehearsed the honours of their god in frenzied dithyrambs of song,
ments of the body
—
and with vehement move-
the legs, the arms, the head
—and with
the noisiest mirth, they skipped, they leaped, they bounded.
We have
no evidence that the talents of the Etr. hister were
Phtt-phhmth, the Etruscan
employed only in the worship
of
Dionysus or Bacchus, but
clear that his
it is
not wanting in liveliness.
tripudium
If
we
find, then,
denotes a lively movement,
violating the probabilities of the case.
"to
skip, to hop, to leap,
leum
(q.v.)
means
the Ger. frisch,
forms of the word
to bound,"
" to leap,"
" brisk,
—
movements were
is
that the tri in
we shall not be Now, the G. verb frith-leum; the
and the frith at once
vigorous."
calls
up
The G. has three The
frith, crith, and clith or clis.
noun frith means " wrath, an angry look"
(cf.
H. rag-az),
219
PERSONAL NAMES.
and friogh, another form, means "sharp, keen, piercing," andfriot
" fretfulness, impatience."
is
Again, the G. crith,
crioth, creath means " to shake, to tremble," a word which
would aptly describe the frenzied movements and
chanals; (cf.
cli,
"to move")
S. rag,
of the
Bac-
clith means " vigom', power of motion" ;
means "active, nimble," and
clis
cleas means any " bounding, leaping movement," a warlike the Gr. purrhike,
similar to those of
exercise
To
dance."
this
(the " active
"war-
or
hour the Gaels use the name fir-chlis
men ")
to describe the darting, skipping lights
of the Aurora Borealis, while the Scotch
them the
call
"Merry Dancers."
From the G.
mean
—
all
this I conclude that the tri in
cli, clith,
crith
(th silent).
tripudium
Tripudium
is
then will
the nimble, active movements of the feet of the luster
such movements as surprised and delighted the
Roman
youth, and led to the imitations which gave birth to the
Roman
drama.
This derivation
is
also fully applicable to
tripudium in the augural phrase " tripudium solistimum," for the omen was favourable when the chickens the use of
with eager movements
in the coop rushed forward
cleas) to eat the grain that was thrown
The Egyptians had a
method
similar
down
(clis,
before them.
of obtaining
omens
the priest, with his hand, offered some food to the sacred bull Apis
;
if
he readily and eagerly took
it,
the
omen was
good.
Although I regard
this derivation of
hister as well-founded, yet the function of the hister
was used by the Etruscans general
it
is
may be
tripudium and
that
my
estimate of
too narrow,
and that the word
mean any
" stage-player " in
to
If so, I should regard hister as another
form of
The G. noun sgearadh sgearach, sgearail mean "hapjDy,"
fear-sgear, or of fios-adair.
means "a stage-play";
of
220
THE ETRUSCANS.
as if " skipping for joy "
;
these
must be very ancient words,
they are formed from sgear, the same as Gr. skairo,
for
" I leap, bound, dance."
The
prefixed word fear
"a man," and fearsgear
vir,
leaps or skips in the play";
proves
its
is
is
the L.
"the man who
therefore
the derivation of this word
antiquity and illustrates the original meaning of
the Etr. /lister; by contraction, fearsgear becomes fisger, fister, /lister, as before.
The
Gr.
fiosadair similarly
here -adair
is
may become
fisder, /lister;
the formative termination already mentioned,
and fios means "notice, a message, word, knowledge, art" fiosadair would thus mean " the one who has knowledge,"
;
or "
who
brings intelligence " to his fellows, and this was
the function of the protagonistes at least.
5.
LuDio, a Player.
The Romans " play, sport,
As the
may
LuDUS, a Play.
translated /lister
a game," and this
derivation of
ludus
Gr.
formance," clis, as
word
by ludio, from ludus, an Etrusco-Latin word.
illustrates
be profitable to introduce
The
is
it
my
cluiche or cluithe, which comes from cleas,
is
above; and cluithe, by dropping
of the form
cluiche remains
money paid
—
is, Iz
sport,
From
is
it
for " play, sport, pastime, a theatrical per-
sonant, easily becomes L. ludus, ludio.
"
present topic,
here.
in the Etr.-L.
The G. form with
to actors."
its
The
con-
initial ch,
however,
word lucar,
initial c
—
that
the L. ludus, and resembles the S. keli, "play,
pastime," whence this S.
form keli
kelikila, it
is
"a
jester,
a buffoon."
evident that the G.
is
older
than the L., for the G. retains the h of keli, but theL. has lost it; the uithe of the G. word is merely the formative termination
-uidh; the L.,
letter of the original root.
therefore, retains only one
The K. word
for " play, sport.
221
PEESONAL NAMES. pastime," "
ping
of the
is
chwarau, and
I believe that the idea of " skip-
underlies this word also, for
G. sgear
it
and the K. chwai, "
;
corresponds with the G.
sgear-ach, " happy," I
clis.
am led
By
am
means "graceful" It is evident
glad," for the
(sc, in
swift,
speedy, quick,"
comparison with G.
to say that the
the G. sgear, and the Gr. skairo, are
Gr. chairo, " I
only another form
is
K. chwarau,
the same word as
all
Gr. derived
charieis
adj.
movements), "elegant, lovely."
from passages in the historical books of the
Old Testament, and from the numerous testimonies of heathen writers,
that feasting and
were the necessary con-
sport
comitants of the earliest forms of
all
" the people," after the sacrifice, " sat
idolatrous worship
down
and rose up to play"; there was always a
Such were the Roman
to eat
feast
for
;
and drink,
on a
sacrifice.
ludi, especially the Apollinares
and
the fiinebres, and in the scenic sports which followed these celebrations the
ludio and the hister had an important
place.
Connected with the zilach, zilackmt-, which
6. 7.
8.
Ivbdi
funebres are the Etr. words
see.
For Etr. agalletor, " a boy," see Chap. lY.
For Etr. bttrrus, " a red(?)-nosed man," see Chap. III. For Etr. camilhts, " a messenger," see Chap. IV.
Opinions of Others.
Donaldson. lii-,
which
i-sos,
is
root
the pronoun
l(x,do
i-,
or
words i-mit-or, Gr.
and appears in the termination of
connected with the roots
Gr. loidoros, lizo, lastho, " to play." presses
is
also enters into the cognate
eik-on,
Ludus
—Hister. —The
oleaster.
(comp. cndo, ccedo),
Consequently
it
ex-
on the one hand the amusement afforded by the
gesticulations of the ludio,
and on the other hand indicates
222
THE ETRUSCANS.
the innocent brandishing of weapons by the armed ludio, as
compared with the use of arms
fied the school in
wooden
foils,
This
in actual warfare.
was preserved by ludus to the
latter sense
last, as it signi-
which the gladiators played or fenced with
preparatory to the bloody encounters of the
arena.
—Hister. —A pantomimic — word Ltidus,—
Lindsay.
" jasa, " to jest
From
actor.
gasa,
corresponding to the character of
a
Equivalent to our English "jester."
the hister.
From
Ludii,ludiones, "play, players."
leitjan,
led-ian, " to lead," their character being originally that of
leaders in the public processions, religious
Taylor. —Hister. —
root,
It
from which "jester"
Ltidus.
—Among
Ivbd is still
apart for
civil.
seems to belong to the Aryan is
derived.
the Wotiaks, a pagan tribe of Finnic
dwell on the western slope of the Ural, the word
who
blood,
and
used as the designation of the holy places set
sacrifices.
Excursus on the L. Homo, Vir, Mulier. As a offer
tail-piece to the personal
names
in this chapter, I
a speculation on the etymology of the Latin word
homo.
My
readers will be surprised
humus,
homo, not from L.
verb meaning " to think."
never appeared to
me
when
I say that I derive
" the ground," but from a G.
The common
satisfactory.
If
had been
taken from some word signifying " red " or " earth "clay," I could
has
derivation
homo
"
or
have accepted the derivation on the strength
of its analogy with the
name Adam,
or the story about
Prometheus; but humus, which properly means only the surface of the earth
ground
"),
(cf.
L. humi, Gr. chamai,
"on
the
does not seem an appropriate source from which
223
PERSONAL NAMES. to
draw a word that denotes " a member of the human
family"; and, besides, the derivation from account for the
n
in
homo
humus
The word
(homin).
does not
man
is
—
many languages S. manu, Goth, manna, Ger. mann, mensch, Da. man, D. man, N. man, Ic. mann, Sax. man, mon, K. mynw, G. duine (in composition found in
muinn).
The word so that "
—
man
comes from the S. verb man, "to think,"
"
" the thinker, the creature that thinks "
man
is
man
as distinguished
first,
that S. narah,
a term very appropriate to describe
from the
P. nar, C. ner ("a
seem
have
to
given above the S.
I observe,
rest of creation.
H. anesh, Gr. aner, anthropos
the same root, but that the other words
all
—
lord"),
Teutonic and Celtic
man, "to
think."
Homo
—
evidently
come from
seems to stand alone;
belongs neither to the one band nor to the other. next, that while
homin
the S. man, yet the
Where
has in
initial
it
one feature that looks like
syllable is foreign to that root.
does this syllable come from
the Greek, for
anthr5pos has not
Latin language
is
?
Certainly not from
in
any way helped
The only other known
shape the L. homo.
it
I observe,
to
factor of the
the Celtic spoken by the tribes which
surrounded the nascent fortunes of Rome. Now, just as the S. has the verb man, " to think," so the G. has the noun
smaoin (pronounced smuen), "a words, as in
There
—
s
prefixed
smaoin,
or
smuain,
as
it
is
"
from which
is
there any trace of the
in K., but the Irish, whoso language sometimes
retains words
smuain,
merely
sometimes written, can be
formed, nor, so far as I can find, all
is
a very
not in modern G. any verb " to think
is
word at
thought," which
common change on E. melt, smelt; mar, smear; ward, sword.
the S. word with
which the Gaels have
" to think."
lost, still
The G. word duine,
use the verb " a man," plu.
THE ETRUSCANS.
224)
muinn
daoine, appears in composition under the form in
muinntir,
which
I take to
closely
be the original form of duine,
to the
allied
S.
verb smuain,
G.-I.
man.
I
hominem
the
Gr.
am
when It
Celtic being convertible into h.
humus
from
is
I consider the
family,"
e.g.,
is
meaning
humanum
The former meaning from humus,
for the
remarkable
est
as a
member
alone
homo doctissimus is
appropriate, if
"
yet specially
it
qualities
that
human
it is
distinguish says
:
man from
lower
the
'
humanities
all
the
creation.
" Meditate on the use of
(in Scotland, at least) of the
humani-
'
fittest for
to desig-
training
... By humanitas
the
intended the fullest and most harmonious culture of
the human faculties and powers. man was truly man when he received
all
did not receive fell
used to designate
nature and feelings and sentiments,"
the true humanity in every man.
he
humanus
the higher and nobler meaning.
nate those studies which are esteemed the
Roman
comes
state is not
denotes " philanthropy, kindness," &c.,
Hear what Trench and
humanus.
homo
and kindness as that
Then the word humanitas, although
common
et
genus Jiomo in his natural
itself into
human
of the
errare; but especially, " humane,
e.g.,
for courtesy
should develop
tas
is
homo human us.
of the L. adjective
man
proper to
kind, courteous, polite,"
our
If Festus
wronsf.
confirmed in this view of the derivation of
means "what
so
that the old form
hemonem; if so, the derivation from smaoin=sm5n=hm5n=hemon,
was
right, the derivation
I
from the
smuain becomes humin, which is
for
easier, for
is still
initial s in
"),
for it is
homo
form
"to think";
hmuin, then, by metathesis of the u, homin, homo. Moreover, Festus says of
(as
" inhabitants," literally " people of the land
this, his
Then, and then only, this
;
in so far as
he
humanity was maimed and imperfect,
short of his ideal, of that which he was created to be."
225
PERSONAL NAMES.
Now,
in the words
using them, whether
of language,
we know
their
and in our manner of etymology or not, there
acknowledgment of the root-meaning from
lurks a silent
which they spring. No writer of good English, for instance, would ever use the word " tribulation " to mean an accident,
So I regard the adjective h umanus
or even a single disaster.
and the noun humanitas as confessing their
origin,
when
they indicate the possession of those qualities and powers
which belong to
man
as a "thinking," civilised creature;
the "humanities," the "literce hunianiores" of our Universities,
moving statues
skin-polish of
another school full of
men may be
do not strive to give our young
—
—
that
the external
they train them to be dodissimi
obtained in et
humani,
" having all the culture of " thinking
knowledge, and
gentlemen. Again, the adjective
On
humanus
is
not formed from
homo.
montanus, lateranus, and the like, an formed from homo ought to be hominanus, but
the analogy of
adjective
the old form
hem onus
(Festus)
" thought,"
quite regular,
if
homo
for the G. adjective from would be smaoinach, " having the
be derived from G. smaoin
smaoin,
is
;
power of thought," which would give
hemonach=:hemonus
=humanus. I offer this derivation of
well-founded,
it
homo
If
for consideration.
it is
furnishes a curious instance of the pertinacity
with which two nations, the Hindus and the Gaels, or the
Romans through them, have now,
many vicissitudes of 3000 years from their
after
fortune, retained in their vocables,
separation, a record of the discrimination single out
man
In connection with
homo,
of L. vir, the distinguishing
a hero."
which
them
led
to
as " the thinker." I
may
name
allude to the derivation for
"a man,
The H. word corresponding with vir
a husband, is
Q
gebcr,
THE ETRUSCANS.
226
virah,
"a
which
state is fir, said,
The G. fear
the L. vir.
is
It
has
S.
has fear, "a man, a
hero, a warrior," the Gr.-I.
husband," the K. gwr, wr.
been
The
"to be strong."
which comes from gabar,
in its construct
may be
and has
said,
that G. fear, and similar words which bear a
strong resemblance to the Latin, are loan-words, borrowed by
the Gaels from the Latin; but (1) an ancient language like the Celtic cannot have been so miserably poor in words as to require to borrow from the Latin a as
"a man"; and
ments in
(2) if
my
illustration of the
words be in any measure lancjuacre,
name for so common an idea
facts,
and examples, and argu-
etymology of these forty Etruscan
correct,
then the Celtic
and the Latin has borrowed from the
is
the older
Now,
Celtic.
from gwr, wr, the Welsh form gwraig, wraig, "a woman";
from ing
this
to "
comes L. virgo (not virago),
a young woman."
mean-
restricted in
In G. the equivalent to the K.
gwraig would be fearaig, but
this exists
now
only in the
shortened form G.-I. fearg, which means "passion,"
"a
passionate person"; thus fearaig would give L. virago,
"a
The
bold masculine woman."
obsolete fearaig
tracted in G. into frag, " a kind wife,"
is also
and from
the Ger. frau, while fear gives the Ger. herr. indicate the early occupation of Northern tribes
?
We
are nearly
all
know
con-
this I take
Does
Europe by
this
Celtic
that the names of rivers in that quarter
Celtic,
and
rivers
are
named by the
earliest
inhabitants.
The L. mulier
We
is
the feminine equivalent for the L. vir.
should have expected to see vira, as filia from filius.
But the Latins did not use vira, probably from a
conscious-
ness that the original meaning hidden in vir was that of
"a hero, a warrior"
(S.
a woman's vocation
is
virah), and also from a feeling that to shine, not in warfare, but in the
practice of domestic accomplishments.
In this sense I derive
PERSONAL NAMES.
227
mulier from the G. muillear, "a
miller"
the " quern
for
Up
" stone,
and grinds corn
to a very recent period the
in the
and heard
sitting
one who turns
"quern" stone was
Highlands of Scotland, and the
just in the
—
her husband's meal.
and singing before the door of the
same manner
"two women"
as
in use
women might be of old
seen
shieling,
might be
seen " grinding at the mill," and just as
Mungo Park found women engaged on the banks of the Niger. It may be interesting to some British philologists to know
the
that the
New
aborigines of
some
spoken by some of the Austral-Negro
dialects
South Wales and Queensland exhibit, in
points, a considerable resemblance to Sanscrit,
Gaelic, Greek,
and Latin.
A boriginal. MAN=giwir, gibbir fear);
S. virah,
(cf
kore
dullai
Take a few examples
(cf
:
H. geber, L.
vir,
G.
Gr. koros, "a lad"); tdhulla,
G. duil, "a creature," Dul, "the
(cf.
god of nature
WoMANzninar
Hebrew,
").
P. nar, "a man"); kidn, jundal, gin-
(cf.
aia (cf Gr. gune, gunaik-).
FATHER=babbin, buba (cf. Aramaean abba). HEAD=ga, kaoga, kabui (cf. L. caput). SUNr=yarai, wirri
(cf
MooN=gille, julluk
G. gearr, and Ger. jahr).
(cf.
G. gealach).
Excursus on the Roman Name Caius. The frequency with which the person-name Velus Vol, VI, V.)
is
found on Etruscan tombs proves that
both popular and honourable.
I take
it
(Vols, it
was
to be formed from
the god -name Bel, and I have elsewhere advanced arguments for believing that
The Chaldee Bel
Bel was is
the
known and worshipped
H.
in Etruria.
Baal, " a lord, master, possessor,
228
THE ETRUSCANS.
owner, a husband
"
as a verb,
;
baal
over, to possess," " to
dominion
of subduing
in
H. means
" to have
take a wife," with the idea
In such bilingual inscriptions
and possessing.
as
Etv. Vol.
Venzile Alfnalisle
Lat.
Vensius C. F. Caius
C.
and Etr. V. Lecne V. Hapirnal Lat. C. Licini C. F. Nigri
and Etr. VI. Alphni Lat.
C,
Nuvi Cainal A. F. Cainnia Natus
Alfius
and K. Klan
Etr. V. Kaz.
Lat. C. Cassius C. F. Saturninus
the
Roman prsenomen
Caius
is
so placed in relation to the
Etr. v., VI, Vel, as to leave us little
Caius it
is
probably means the same as the H.
Now,
possessor, husband." It
room
for
doubting that
the L. equivalent for the Etr. Vel, Velus.
let
If so,
Baal, " a lord, master,
us look at the
name
Caius.
was an old name in Rome, and had some degree of sanctity
about
it,
for Cicero
and Quintilian inform us that in those
marriage-ceremonies, which were performed with religious rites,
the newly-made husband and wife were called Caius
and Caia,
Such
rites required
the presence of a priest of
high rank, and several witnesses, a set form of words and procedure was used, the marriage was sealed by sacrificing
a sheep to the gods, and could be dissolved only by
By
this
form of marriage the
woman came
sacrifice.
into the "posses-
sion" of her " husband," was placed under his sole control as her "lord
and master"
porated with his tribe.
(^En. IV., 103),
Among
and was
incor-
other observances on such
229
PERSONAL NAMES.
occasions, the bridegroom in the marriage-ceremony, asked
the bride
she wished to become " materfamilias," and she,
if
on the other hand, asked him familias";
was
it
customary
also
he wished to be " pater-
if
" Caia," or
to
seem
to tear the
and then, on her
;
at the door of her future home, she
She answered
him
for
bride from the arms of her friends
arrival
was asked, who she was?
she was required, addressing her
husband, to say, " Ubi tu Caius, ego Caia."
From
this it is evident that Caius
all
master, possessor," and
(1)
''
So in
" a
woman."
(which, like Etr. Velus,
means
(1)
"to take hold
So
also
bend
")
H. shacab means
means
noun koa'
g-bar " a
gamh
H. the verb
achaz
is
used as a proper name, Ahaz) to seize, to take possession of"; ;
and
(3) " to
shut, to cover."
(from the primary root cab, caph, " to
kav means
and the primary
" strength, might," and as koa'
" to cover," as does the is
" winter," and
" to lie down, to be lain with,"
root in the form it
also in
be
seize,
of,
(2) " to join, to be joined "
So
gabh means "to
Gr.,
gamh means
to take possession of,"
means
Let us
to pluck," (2) " to pass the winter," (3) " to
betrothed to a husband."
also
" lord,
The H. verb charaph
look for an etymology in that sense.
means
may mean
Caia " the one possessed."
male camel; hence as a
" a stallion, a prince."
Also
H. geber, Ch.
(whence G. fear, " a
man, a husband," L. vir), means man, a male, a husband," and gebereth means " lady,
mistress," apparently
from the verb gab-ar in the sense of
" overpowering, binding "
Also this to hide,"
H.
root
whence
;
cf.
the
Roman
deity Subigus.
cab takes the form ab-ab, "
a'b,
to cover,
" darkness," especially of a cloud.
Also
H. caph -ah means "to bond, to bow, dejjress," hence "to Also chaph-ach means " to cover, to
tame, to subdue." veil."
This root cab, then, in
following as meanings
:
—
its
various forms gives the
(1) to bend, (2) to lie
down upon.
THE ETRUSCANS.
230
(3) to overpower, (4) to seize, (5) to subdue, (6) to cover,
(7) to hide, (8) to veil, (9)
man, (11) a
strength, (10) a
male, (12) a husband, (13) a prince, (14) darkness.
To
these the G. has equivalents from the same root, but with
the hh
—
that
is,
the sound of the Gr.
digamma
—
often sup-
pressed; for example, G. (1) cam, "to bend"; (2)
"a woman,"
ca-ile,
"a
gamh,
strumpet"; (3) cuibh-rich, "to
bind with ropes"; (4) gabh, "to
seize, to
take possession
of"; (5) umh-al, "subject"; (6) cuibh-rich, "to cover";
"to hide";
(7) ce-il,
(8) s-ga-il,
"power, might," ca-il, "strength,"
"to veil"; ca-ill,
(9)
"a
camh,
testicle";
"a man, a husband"; (11) te, "a female"; (12) cia and ceile, "a spouse, a husband"; (13) fe-arg, "a champion"; (14) gamh, "winter" (L. h i ems), as if " the darkness " of the year. From this root, (10)
cia for ca-i,
then,
and
ally
"a
specially
from G. cia
for cai, "
a husband," origin-
possessor," I form the L. Caius, and in this sense,
H. is Caius name And as the L. Baal, Ch. Bel, Etr. Vel. written in Greek as a tri-syllable, Gains, it may be that the name was at first Gavus or Gavins, and this brings it closer "a woman," in the sense of a i.e., gav to G. gamh and with
this derivation, it fully corresponds with the
—
"
femme couverte." Gr. Gaia (aia, ge),
I should even venture to believe that " the earth,"
And
of Dyaus, Zeus.
is,
in this sense, the spouse
just as L. tego, " I cover," gives toga,
H. verb lab-ash gives leb-iish, (1) "a Thus the same root which garment," but also (2) " a wife." gives G. gamh, "a woman," gives also G. ca, cai, "a
"a gown,"
house"
(cf.
so the
L.
tectum from
tego), and taim,
"a house";
" a house," whence
dominus,
lord, a master, an owner, a possessor"; and
dominus,
taim becomes L. dom-us,
"a domina
are, in
my
opinion, synonjnns of L. Caius, Caia,
Etr. Vel us, Velusa.
231
PERSONAL NAMES.
The K. name
for "bride" is
priod-ferch, and
for "bride-
groom" priod-fab, where priod means "one's own," with the notion of " taking possession of," while mab means " male,"
and merch "female."
in G., but
it
bar
is
not found
seems to be formed from the G. verb beir,
"to take hold root
The K. priod
(q.v.)
of,
to bear"
(cf.
the E. "conceive") from the
made up
of
man, a male," from the root gam, "
to
and bride, which
is
The E. word bridegroom " a
the T.
guma,
cover,"
gabh, "to take possession
of,"
is
The K. verb priodi, "to marry," is used both of the man and the woman, L. ducere or All this tends to illustrate the meaning of the L. nubere. from the same root beir, bar.
Caius, Caia.
THE ETRUSCANS.
232
CHAPTER
VII.
MILITARY TERMS. Cassis, a Helmet.
1.
2.
Balteus, a Sword-belt, with which take
3.
FaviSSa, a
Cell
under a Temple,
may be taken together, for they are the terms among our forty Etruscan words, and
Cassis and balteus only military for
comparison cassis should go with capra
pect to show that
(q.v.), for I ex-
comes from a root gab, gam, but not
it
the same as that which gives cap7''a.
The names
"
for
helmet" in various languages arrange
themselves chiefly in three divisions the puvpose for which the helmet
— is
(1) those that denote
worn
—
to protect the
head, as E. helm, helmet, from A.-S. helan, "to cover";
—
round, as Gr. kranos, korus, from Gr. kara, "head," and that from the primal root car, " to go round"; (2) its shape
(3) the 'material of
"
a
helmet,
bioraide,
which
it
is
made, as Gr. kunee, "of
In G. the names for "helmet" are
dog's skin."
a
"a
cone,
a
pyramid," from
—
clog,
"any sharp-pointed
names
are
"a
helmet, a hat," from bior (root bar, thing,"
helm, and several compounds of pen, for
bell," q.v.),
and sgaball, "a helmet, a hood,
a caldron," from the root gab, as shown below.
The H. name
clogaid,
"a helmet"
is
The K. "a head."
coba', koba', which comes
root, kab, gab, cab, "to be high and round at the top," " to be curved, hollow, gibbous," like an
from a widely-spread
233
MILITARY TERMS. arch or a vault, whence the L. gibber,
"hunch-backed,"
L. gibbus, E. gibbous, and in H. various words to
mean
" a back, a cap, a turban, a helmet, a tent, a hump," also,
"a
body," or "corpse" (from the idea of being hollow).
From
gab
this root
would form a noun gabal, gabad,
I
"anything with a round
caput, Gr. kephale,
top," L.
Ger. kopf (haupt), "the head," and with s prefixed, G. sgabal, "that which helmet, a hood
";
scalp, E. scoop, &c.
is
also prefixed in Sc.
Gr. grapho, L. scribo, &c.
cf.
;
"a skap=E.
high and round on the head,"
is
the s
Now, the Etr.-L. cassis does not bear much resemblance to if
G. sgabal, and yet
we
I take
it
same word,
to be the
what Festus and Isidore
are to trust
say, the
for,
word
cassis was originally capsil, and the G. sgabal has the
same consonants s
No
as capsil.
doubt the transference of
from the beginning to the middle of a word
but similar changes do occur, as " to splinter." in capsil
is
Moreover, I
ends with ain,
in L.
is
uncommon,
sgealb, spealg,
inclined to think that the s
there as a matter of right, for as the it
by
s,
as in
H. gab a'
probable that this guttural belongs to
is
the Aryan root also
and
am
in G.
G.
in
;
it
G. gamh,
would be represented by " winter," L. hiems.
h,
This
view receives some countenance from the L. caps a, which we
must
trace to
H. caph,
capio, and the
gabs, caps is,
;
volumes or
for
the hollow of the hand," whence L.
root gaba', " to be round,"
H.
capsa
rolls
"
is "
—and was
original form in G.
whence gabh,
a coffer " for holding books
—
always cylindrical in shape.
that
The
may have been gab-h-al, which would "a summit,"
account for the cognate forms Ger. gip-f-el,
kop-f,
"a
head," and Gr.
This root gaph, gab
is
which are to be found in changed into
c,
k,
or
t,
kephale
as
extremely all
and the
if
languages b into
kep-f-al-c. in derivatives,
fertile ;
for
m, p,
the g
f, or
v.
may
be
Thus
234
THE ETRUSCANS.
the Gr., from this root, has
kupto, "I
bow down," gupe, kupe, "a hollow," kupellon, "a goblet"; " has L, cubo, cumbo, I lie down," cavus, " hollow," stoop, I
kumbe, "a the
" I bend,"
kampto, gnampto,
hollow, a cup, a boat,"
camera, "a vaulted chamber"; the E. has a
boy's top, a
comb, a drinking cup, &c.; the A.-S. Scotch has kaim, " the round crest of a hill," " a low ridge," also " a
cock's
camp
or fortress," from its roundness;
and perhaps skep,
the round " straw-built citadel " of the bees
which, I think, gives the L. castra, as str- being the
same
From cam,
taip, in the same sense as the Sc.
m), that
is,
From
telpyn.
" a round taip,
hill,
kam
is
cam-stra, the
kaim
(t
for h,
and
K.
jp,
h
talp,
" a rock," I take the Sabine word
an old G. plural form.
be Pelasgian as well as Sabine, Sabine territory there
I take also the G.
a rock, a lump,"
tepae, "hills," in G. taipai, for -ai, as
where,
if
as the root-syllable of the Gr. stratos,
" a camp, an army."
for
but see G.
;
The G. has the adj. cam, " crooked, bent, curved,"
sgeap.
a
is
for
we have seen
else-
Varro makes this word to
he says that while in the
hill called
Thebse, yet the word
belongs to the ancient Greek language, and the Boeotians write
it
Celts
?
Certainly tepse
is Celtic, for it
as a loan-word in Gadhelic.
gab
is
the Pelasgians
cannot be regarded
That taip comes from the root
proved by the analogy of the H. gaba',
a head," and the G. cab,
" a head,"
gulgoleth (N.T. golgotha) means called
Were
Tebae, without the aspirate.
on account of
its
" roundness," from
hill,
The H.
E. cap.
" a skull,"
"a
which
is
the verb
so
H.
galal, " to roll"; the Persians call the " skull" kasa-i-sar, " the cup of the head"; the Gaels call " the
cab, evidently from the "roundness" of the
mouth
lips.
" also
The K.
talp, construct form tailp, " a round mass, a lump," brings
up L. talpa,
" a mole," probably from the " round " heap,
235
MILITARY TERMS. the mole-"hill," which aspirated, is
will
it
casts
it
up
;
the
if
t
of tailp
is
be sounded hailp, and then ailp, which
a G. word meaning " a protuberance, a large lump, a
mountain," from which I take Alpes, a plural form meaning " the
massive mountains," and
round,
lofty,
from them
Alp-enna, with an Etruscan termination, meaning those "sprung from the Alps," the Apennines, which name Latin has the a long,
for it represents
me
derivation of Alps seems to
is
in
This
elision.
as likely as that
"white," although the latter
albus,
an
from L.
supported by the
names Himalaya and Nevada, which, however, mean "snowy," not " white."
Now, call
us return to L. talpa,
let
"
"the mole
Hebrews
call
famh
it
or
mole."
The Gaels
earth").
The
haphar-parah, "the digging animal,"
Cowper's "miner of the
we have been
gab, which
"a
uir-famh (uir="
soil."
Connected with the root
discussing, is the
H. verb gabab,
meaning
(1) " to be curved or hollow," like an arch or vault,
and
" to dig."
(2)
This word gives the H. gab, " any-
thing gibbous, a back, the boss of a shield, a fortress" (Sc. a kaim), " a vaulted house, a vault, the rim of a wheel, an
eyebrow
" (see root bar), also gab, " a well," gob, " a den,"
and gebe,
"
a cistern " (L. fovea), "a marsh, a pool."
"eyebrow" (H. gab) the G. has fabh-ra, "the which
is
For
eyelid,"
perhaps the Gr. ophrus, " the eyebrow," as
if
fobrus, and then hobrus, obhrus); for "the boss of a shield"
(H. gab) the G.
den
" the
uamh. lips of
G.
is
is
cop;
uamh,
as
"a well," tob-ar; for "a gamh, ghamh, yamh, whence
for
if
Fabhra, from gab,
is
another proof that
/on
the
the ancients contained something of the sound of
g,
and that the L. filius and the G. giUc are the same word.
famh,
Thus,
also, it is
" the mole,"
is
not
the
difficult to
suppose that the G.
" digger," from the verb
gab
in
236
famh
second sense, and as
its
from as
THE ETRUSCANS.
it
is
pronounced fav, I take
the L. favus, "a honey-comb" (that
were " dug out"), L. fovea, as
it
and the Etr. favissa, " a temple," like
H. gab,
If this analysis
argument that the
cell,
"a hollow cell,"
favea,
if
"a
pitfall,"
a vaulted chamber under a
" a vault." correct,
is
is,
we have here again another
root- words in the original speech of
man-
kind were few in number, and expressed primary ideas, and that derived words rapidly increased this
by the application of
primary notion to a great variety of
being
made on the consonants
objects,
and
of the root
changes
also
on the
vowels to some extent, in order to designate each individual object.
add some curious
I
illustrations of this principle.
The H. word guphah means " a body, a corpse," from the verb guph, a contraction for gabab, "to be hollow"; but this same word
means
waim,
" a body, a person."
H.
Rabbinical
" a cavity," " the belly,"
means
in Ar.
In G.,
and in
uamh, uaimh
" a cave, a den," " the grave"; but in A.-S. Scotch,
wambe
uaimhair adjective
?),
means " the
E. the
womb.
belly "
(L.
Again, boss
meaning "hollow," and,
is
venter, as
"the ab-
a noun,
as
if
an A.-S. Scotch
dominal rounded part of the body"; but in provincial E. the
boss of the workshop
is,
in the eyes of the apprentices, " the
body, the person," " the parson," the only " prominence there.
In E. we speak of the boss of a
Latins
say
umbo,
the
same word
as
shield,
G.
but the
uaimh,
Sc.
waim.
As gab tom, "a
names
gives taip, " a hill," and hill,"
a prefix
which
exists
kaim,
so
of places scattered throughout the Central
of Scotland, as
Tom more,
names tom means
Tomintoul,
gob
in several
gives
hundred
Highlands
Tom beg;
in these
" a round eminence, a knoll, a hillock, a
cairn-grave"; from
it
comes tolm,
"a mound,
a hillock,"
237
MILITARY TERMS. corresponding with L. tumulus, from
In G., torn also, as a
into roundness.
tumeo, "I swell"
common
"the plague," from the idea of swelling another spelling of
tom
tiom, tim
is
"a
"roundabout," tiomchuairt, the
first
in its
circuit,
L. tumeo) timchioll,
Gr.
tiom
a cycle";
tem-plum,
syllable of the Etr.-L.
own
(of.
as in
noun, means
as will
place.
Another topographical prefix used in Scotland Tully, as in Tulliebelton, "the " a hill,"
tul, tulach,
the same
top" (gab and
from G.
tom, but
hill,
call
syllable
H.
"The
toll). its
Capitoline has a saddle-like
top into two summits "
kipps," which
" is
;
the A.-S. exactly the
Capitoh
in
Opinions of
Donaldson.
a mound," from
toll gives the L.
such as these the
Cap
as
to make high"; and Capitolium, " the hill with the rounded
depression dividing
Scotch
Toll,
meaning
in
"to heap up,
collis, " a hill,"
is
hill of Bel's fire,"
"a
connected with the Semitic tel, talal,
is
be shown
—
Cassis.
—The
Others.
proper form was capsis, but
the assimilation hardly disguises the obvious connection of the word with cap-ut, haup-t.
Favissa. hauen.
Lindsay. " hat,"
—The word — —The is
Cassis.
From
of covering
same fundamentally as
our
huotj-an, " custodire," to guard in the sense
from huotil, " a protector," in the martial sense,
;
and huotila, Favissa.
probably connected with fovea,
" a mitre, a tiara."
—
Connectible
with
puteus
and
fossa,
and
thus belonging to one of the most widespread roots existing.
Taylor.
—
Cassis, Cassilda.
—We have
the Turkic
sets,
238
THE ETRUSCANS.
tzaz, tschatsch, " hair,"
and the Tungus olda, " a covering,
a roof," whence comes the Tungus gula, " a tent."
Favissa.
—A
etymology
sufficient
the Yenissei-Samojed fuhu, which
may
be obtained from means " an excavated
grave."
2.
This word ascertain,
is
Balteus, a
Belt.
so thoroughly Celtic, that, so far as I can
does not exist in any
it
Aryan language
excei^t
the Celtic, and that portion of the Teutonic languages which is
derived from the Celtic.
G.-I. bait, the
The Etr.-L.
balteus, the
is
Sw. bait, the Da. baelte, the
Ic. belti,
the A.-S. belt, the E. belt.
The
original idea contained in
"a
in Gr. zone, encircling."
This
girdle," is
that
bait
is
the same as that
of "girding, going round,
seen in the A.-S. English and Scotch
verb to belt, "to gird, to environ," as in the expressions a
"belted knight," the "belted plaid."
even used like
It is
the L. accingere, with the moral sense of "girding the mind, and thus preparing for active exertion. writers of the sixteenth century also participle, as if it
were bal-te
would be a pure G.
(cf.
up"
Scotch
use belt as a past
Da. bael-te), and
participle from a verb bal.
this
This sug-
gests a comparison with the Ger. gurt, " a girth, a belt,"
which looks
like a similar participle
go round."
The G. noun
the
t
in bal-t
is
from the root car, "to
bile, " a border,"
is
a proof that
not an essential part of the root; for the
G. bait, "a
belt," means also "a border, a welt," and the form bile, "a border, that which goes round," shows the root with only the vowel-sound changed. The word now in
common
use in G. to
mean "a belt"
is
word as the Ger. kreis, "a
circle,
comes from the root car.
The K. name
crios, the
same
a ring," and crios also for
"a
girdle"
is
MILITARY TERMS.
gwregys, which
also
may be
239
traced to the root car.
All
these examples prove that the root-word from which the
Etr. balteus comes must be a verb with the meaning of
"going round,
we have
This
encircling."
H. palak,
in the
"roundness," from the verb pal-al, "to judge" (primary idea,
"to
weigh"
roll,
make
to
to wallow,"
G.
" to roll."
"to make
level"), pal-as,
in a balance, pal-ash,
"to revolve, to
fill (that is, phill),
The changes which
" to
level, to
roll oneself,
Ger. wal-zen,
roll,"
the initial consonant in pal
undergoes are worthy of notice; for the H. pal becomes
"a round
G. ball,
ringlets"; fait or bait
a
skirt,"
"a
body," bal-t,
the K. gwald,
is
and the K. gwald
is
"hair in
girdle," fait,
"a
welt, a
hem,
the Ger. wal-zen, "to
roll."
In a similar manner from the root pal comes H. pul, "a bean," from
"to
its
"roundness," L. bullire, "to
Ger. wall en, "to
boil,"
boil, to
boil,"
G. goil,
bubble."
Cognate with bailt, the construct form of bait, and derived from
may
also
it, is
failt-ean, " a head-band, a fillet," which
have meant " a
belt," for
a corresponding Gr. word,
mitra, "ahead-band, a snood, a turban," means also " a belt or girdle,"
The G.
iall,
formed from bail,
fail,
worn round the body."
a latchet, a ribbon,"
is
aspirated becomes h, and this again
whence Gr. iallag, "a thread."
is
all
thong,
the
for
softened into initial
With
/ i,
this corresponds the
derivation of the Gr. mitra, from mitos,
From
"a
"a
thread."
these considerations, I have no doubt that the
Etr.-L. balteus
is
a purely Celtic word.
Opinions of Others.
Donaldson.
—
Balteus, " the military girdle,"
with the same meaning, in family,
and we have
it still
all
.
.
.
occurs,
the languages of the Germanic
in our
word "
belt."
THE ETRUSCANS.
240
— Taylor. — In Lindsay.
Balteus, " the military girdle or belt."
From
fald-an, " to fold or bind."
axe."
hehe
"
A
Samojed haltu means " an
girdle " is bel in Koibal
in Burjat.
languages.
Yenissei and
Both
roots
The resemblance
and Karagass Tatar, and
run through
all
to the Teutonic belt
remarkable, but I will not attempt to account
3.
the Turkic
for
it.
Favissa discussed under Cassis (Chap. VII.)
is
very
ABSTRACT TERMS.
CHAPTER
241
VIII.
ABSTRACT TERMS.
Druna,
1.
This
the only abstract term in our whole
is
such
it
Sovereignty.
deserves attentive consideration.
and as
list,
It will also afford
us an opportunity to examine the names by which the
Etruscan nation was known among the ancients, and also
some
of the designations
which they applied
to their great
men, their heroes, and their gods.
or
The word druna cannot mean the sovereignty of a king, hereditary monarch of the whole country, for the Etmscan was not a kingdom, but a combination of
state
cipalities,
cities or prin-
each having a chief ruler and magistrates of
its
own, and an independent jurisdiction, whether for peace or
Druna may
war.
of the head cities
and
defence,
man tribes,
and
therefore denote the position and
in each municipality
like the British Celts, united for
for other
common
of their chiefs to be their their dictator, the rity
which he possessed.
The etymology ment
as
we may
objects,
of
mutual
and then chose one
supreme leader and commander,
word druna may describe
application of the word
power
but as the Etruscan
;
Which
it will
of these
now be our
druna and
also the autho-
two
is
the true
business to inquire.
such analogies in govern-
find in other states
arrangements can alone determine
its
of Hesychius merely says that the word
which had similar use, for the lexicon
means
" sovereignty."
THE ETRUSCANS.
242 At the
outset, I
may
observe (1) that, as the letter
not exist in the Etruscan alphabet, the root of
druna
d did is
the
biliteral t-r, either with a vowel between the consonants or
a vowel after them, as in the root b-r (bar or bhri), and (2) that metathesis
where a
liquid,
is
quite
common
especially r,
in monosyllabic roots
occurs,
as
in
Arad.
Adar,
Druna may
therefore be only another form of turna,
and
this suggests
some connection with the Gr. turannos,
" a
sovereign,"
and with Turnus
(K. teyrn, " a king"),
king or
chief of the aboriginal Italian tribe, the Rutuli, and also with
an old G. word dronadh (pronounced drona) meaning "direction, rule."
The genius
of the Etruscan language led
turannos
the people to pronounce such a word as
as if
it
were turnos, just as they said Aplu instead of Apollo, and
Rasna
for
Rasenna.
I trace the Etr. drtinci to the S. root dri,
to protect,"
which in the Medo-Persian
dialects is dere,
darh,
name Darius,
" the
darg, and from this comes the kingly protector."
The modern
"to preserve,
Persian has dara, " a sovereign,"
darai, " sovereignty," darugha, " a superintendent, an overseer,"
and dar, " a house," that which
" protects," like L.
tectum, G. taigh, "a house," from "covering." The H. form of the name Darius is Daryavesh on the cuneiform ;
inscriptions at Persepolis it is Darh-eusch, Darg-eusch, or,
according to Lassen, Darv-awus, accus. Daryawum.
dotus says that the
name Darius
is
epithet Herxeies, " the restrainer, the preserver"; fore connected with the P. S. dhari, " firmly holding."
Hero-
equivalent in Greek to the it is
there-
darvesh, "restraint," and the
The
root-consonants, therefore,
are d-r, in the sense of " holding, restraining, preserving, protecting."
That the Persian mind regarded the king and
the deity whose vicegerent he was as a " protector
dent also from other of their royal names.
" is evi-
For the name of
243
ABSTRACT TERMS.
kohr
the famous Cyrus, in Persian
sun "
means
(S. sura),
" the
and in the Median names Artaphernes, Megaphernes,
;
Pharnabazus, &c., the one part, according to Rawhnson,
pharna
or frana, an active participial form from pri,
Artaphernes, then, means "fire
protect";
(i.e.,
is
"to
the sun)
So also the Babylonian names Nabonassar,
protecting."
Nabopolassar, Nebuchadnezzar, where, according to the same
-nassar
authority, the
a verb " to protect," the same as
is
H. natsar, "to watch,
the
which, again,
is
the same as
to keep, to defend, to preserve,"
H. natar,
natar
that the primary root of this word tar,
and that the na
words;
if so,
is
is
I think
the last syllable,
merely prepositive, as in other H.
then tar, S. dri,
one of the monosyllabic
is
roots of the primeval language. in the
" to guard."
This root sometimes occurs
form dari, as in the names Dariekes and Dariseus.
Now, dari by metathesis becomes diar, and
this gives the
G. tear-uinn or tear-ainn, "to preserve, to protect"; this,
becomes team, from which the
contracted,
tiarna,
"a
"protection," tearuinnear,
"a
and
protector,"
word, which might be pronounced troon-yer,
with
dronadh
(q.v.),
if
team
tearuinn
—
last
in
battle."
there are in G. other contracted forms of
noun treun,
the
champion," the
this
compared
In G., " a commander-in-chief"
tearuinteach catha, "a protector
called
Besides
has
brings us near to the Etr. druna,
" sovereignty, government." is
Gr.
lord" (wrongly written tighearna), tearnadh,
adj.
treun,
I.
trean,
" brave, strong,
" a warrior,
a
magnanimous
"
(Homeric megaletor), and the nouns treunear,
"a
strong
man, a hero, a champion," treunadh, treunadas, treunas, "strength, bravery, mightiness," treuntas, "magnanimity."
Taking treun as a contraction would form from silent) to
mean
it
for the verb
the G. participial noun
" protection," the office
tearuinn, I
treunadh (dh
and duty of a treun,
THE ETRUSCANS.
244
my
" a warrior, a commander-in-chief," which, in
the
way
opinion, is
which the Etruscans formed their noun druna,
in
" sovereignty,
And
government."
existed in Etruscan, there
the
as
must have been
The
Celtic tribes in
drunair,
also a
a term equivalent to our well-known English Protector."
title
K.
dragon"
The word dragon appears
?
" a
meaning
dictionaries
Lord
they called
;
their leading chief the " Pendragon," the " head
in
"
title
South Britain, before the
advent of the Anglo-Saxon, had a similar
But what was the dragon
term
abstract
and Pendragon
lord,"
meaning
" a chief governor," but I see no hint of its deri-
vation.
I take it
—
i.e.,
and
dargon
Irish
—
from the P. darh, darg
is
;
therefore "the protector."
Celts also have a similar
the
dragon
The
Scottish
uachdaran, "a
title,
supreme governor, a prince," from which the abstract term is
uachdaranachd, "government, supremacy." daran, "a ruler"
of these words
is
" to protect";
the former part, uach,
a simj)le adjective, although there hillock, a steep road,"
but
it exists
means "upper, higher," with lofty,"
its
is
The stem
dragon), from dar,
is
not found in G. as
the noun
in K.,
uchdan,
name Goronwy,
uwch
where uch,
stately,"
chiefest,"
seems to be an ancient word,
H. yah-ir,
"lofty, proud,"
in the
Welsh
rule,
Triads,
The K. uch, "upper, above,"
the "great lord of the water."
whence uch-af, "supreme,
" a
compound goruch, "high,
from which comes the K. noun goruch, "
sovereignty," and the
(cf.
(cf.
uchel, "high, for it
lofty,
resembles the
and the Ch. yuhara, "pride"
the Ochil hills in Perthshire).
The root-form darg exists participial noun drugh-adh,
also in
G.
;
for there is the
"superiority," in the sense of
"protecting," targ-adh, "governing, rule," and targaid,
"a
target," "that which protects the body"
word the etymology
of
—
a Celto-E.
which has rather puzzled our
lexico-
245
ABSTKACT TERMS. graphers, for some derive
from L. tergus, "a hide," on the
it
when the
principle, doubtless, that
to express, a familiar object to be
had a simple idea
Celts
named, they borrowed a
Latin word, for their own language was so poor in elementary-
words that they had to the Latin "
tecting to
'^
The targe
!
in the aid of loan-words from
call
the primitive weapon for "pro-
is
the body, just as the sword was originally intended
ivarcl off blows."
The other
has the nouns tearraid, tects,"
and triadh, "a
and the
and
root-forms, tar
"a
tri, also exist in
it
one who "pro-
police-officer,"
lord, a prince, a chieftain, a leader,"
triathach, "lordly, triumphant," which, used
adj.
as a noun, means
"a
The
word, and the syllable
-amh
in G.; a noun-form
triamh,
tri certainly
if it
is
common
the same root-
adj.
termination
existed in G.,
would mean
a
is
—
" something belonging to a great hero," which
L. tri-umphus con-
Is the
troph}^"
nected with this root?
Still
G., for
commander
protector
was the character of the Roman triumphus.
another v/ord from tar
which in L'ish
is
is
G. tor, " a sovereign, a
From
written tore.
lord,"
tri I derive also the
Greek names Tri-ton, he who "protects, rules the waves" (G. tonn,
who
"a wave,"
as in Posei-don),
"protects or rules in battle,"
(a son of Hercules), the
Persian
name
same root
Tiribazus,
" hero
Tri-ptolemus, he
and perhaps Tl-ptolemus
who
rules in battle."
The
and the Parthian Tiridates have the
in the sense of "protector, lord."
Tiribazus
is
thus the same in meaning as Pharnabazus.
The
derivation of target from the root targ, " to pro-
tect," is
supported by the derivation of four H. words for
"shield"
—
(1)
magiin and
ganan, "to protect"; round," hence
(3)
" to protect,
(2)
tsinnah, which come from
socharah, from a verb "to defend
the fourth, shelet, "a shield,"
is
"
;
sur-
while the derivation of
treated
by Gesenius with
•246
some its
THE ETRUSCANS. he says
hesitation, for
A
hardness.
it is
so
named apparently from
more consistent derivation would take
from Ch. verb shelat, "to
rule, to
it
have dominion," a root
which, in the Aryan languages, like dar, dri,
may mean
Our English words shield, shelter
primarily "to protect."
have the same idea of " protection," and are from the same root,
N. skyla means "to
for the
cover,"
D. skiul, "a
shed, a cover."
In the Norse mythology, drottnar was a name given to all
the descendants of the divine races
both priests and kings old idea
authors derive Etr.
"a
drott,
ruler,
drottin,
lord,"
but drott
"
of kings
is
a very
Homeric poems passim.
druna from
the old
" a king," drottna,
"to
Norse rule,"
only a corruption of the Celtic triadh, " a
is
a champion," which proves
both by
the drottnar were
;
the " divine right
this idea pervades the
;
Some
;
its participial
form
(cf.
itself to
resemblance to the S. dri, " to protect." ruption of drott
be the older word,
Gr. arch on) and by
A
still
its close
later cor-
the Lowland Scotch word drotes, which
is
means "nobles."
To sum
The
up.
gist of this analysis establishes (1) that
the Orientals regarded their king or chief commander as their protector
;
that the G. verb treun, " to protect," has
(2)
antiquity enough to enable
druna
;
and
(8)
that
it
to
drzma
be the parent of the Etr. is
the
G. abstract noun
treuna(dh) formed from treun.
Opinions of Others.
—From Taylor. — may
Lindsay.
drott,
"lord,"
and at drottna,
"to
govern," according to Dr. Donaldson. It
dron, "right."
probably be derived from the Erse
247
abstract terms.
Excursus
On On
(I.)
(II.)
the names Tarqttin, Tyrrkeni,
Rasena.
the name-endings -tuvmus, -ttmnus, -Witts.
There are two topics of Etruscan inquiry which brought in under
this section
name Tarquin, and
others
some of the Etruscan
gods.
The
I.
origin
(1) the origin of the
and
;
Etruscan
(2) the tutelary aspect of
name
the
of
—
may be
Tarqitimi,
Tarqttin,
Tyrrkeni, Rasena.
Here we have no
name means when very much to tion of the
speculation
names and
some substantial
;
but
still
;
their surrounding facts
ment and the
of the most ancient in
religious discipline of the Etruscans social
civilisation
which illuminated the other of them,
itself.
may produce
was the source and the centre of the govern-
it
radiated the
many
are therefore
a careful examina-
results.
The town Tarquinii was one Etruria
We
translated into Greek.
left
what the
friendly Hesychius to tell us
The
and the
civic
;
from
it
regulations
the League, and which,
cities of
became a permanent
light
even in
Rome
sumptuousness of the tombs discovered
rich
near the site of Tarquinii attests the ancient gTandeur of the place, and indicates that
The Etruscan name for the hero
the
name
—who,
of
was the
of
Tarquinii.
there was one tribe that was looked
Ursoo
myth, figures under
Tarqitinius, was, in the native
Tarchon, and he was regarded as the
eponymous founder
like the
seat of a royal race.
was probably Tarcheima,
in Cicero's Grecian
Demaratus
language, called
it
of the city
If,
up
among
the Etruscans,
to as of princely race,
class in India, or the royal families
Persians, then the iarly apposite, for
names Tarcho7t, Tarchenna
among the are pecul-
they must come from the S. dri, "to
248
THE ETEUSCANS.
protect," P. darg, dark, Pe. tar,
koiranos, "a
"a
torr,
—
"a
K. dragon, "a governor," G.
ruler,"
sovereign, a noble,"
I.
same root-words
The K. drag-
darg-
(cf.
tor,
tore, ''a lord, a sovereign"
in short, from the for
turannos,
prince," Gr.
as
druna.
dragoman
E.
for P.
tard-
jama), or the L. tore compared with the P. darg,
is
a
proof that the Celtic language contains a near approxima-
name Tarchon, both its meaning. The
tion to the Etruscan
what
is
Targ
occurs also in other proper
likely to
be
names
" chief ruler," or " chief leader."
in its form syllable
and
Tar
or
in the sense of
In the Biblical names
Tartan and Tartak, the terminations -an and -ak seem to
me
to
be
and the root
Tartak was an
darg.
and Tartan (as if S.
sun
servile,
"),
only an
is
idol-god of
The
the same as targ-on.
Sargon, the
ts
and seems
nations,
the Parthian
Surena
greatest of the Assyrian
name means "prince," and The G. tsairg, which, in
to
be from the same root as
having taken the place of
"a The name
Persian sar.
tser,
head," for the
s
as in the
Kurd ser and the
of the Ethiopian king
Tirhakah
on the Egyptian monuments written T-h-r-k which
targ;
Penates,"
dere.
writes it as Tearkon, and Manetho The H. name Teraphim, "domestic gods,
Strabo
Tarakos. if
targ or
wrongly written teasairg, means "to pro-
is
to defend,"
Bokharan word
is
for
Sur-enna, P. kohr-enna, from sura, kohr, "the
" a general-in-chief."
our lexicons, tect,
be tart
some Eastern
official title like
hero-kings was Sargon, whose
may be
to
may imply
Tarsus
polis.
"
(cf.
The founder
as as
"protection," from the root dri,
in Cilicia
was an Assyrian
root-form tarh readily becomes tars, the
the " princely
is
city,
and as the
name may mean
Al-cairo), the " chief " city, the metro-
of the Scythian nation
the Greeks Targitaus, and he
is
said to
was
called
by
have been "Zeus-
249
ABSTRACT TERMS. born," which
is
common Homeric
the
were of the highest kingly
race.
Tarchetius name is given in some of Romulus and Remus. There
of Cilicia in the days of Csesar is
and Pompey.
a mythical king of Alba, whose
the stories about the birth of is
who
epithet for those
Tarcon-dimotus was a king
Dardanus
and there
of Troy, the founder of the city,
is,
shadowy times, an Etruscan prince Dardanus,
in these
both of them " Zeus-born," of divine and kingly descent
name is the same as Tartan, from the root darg. Even the Athenian Dracon, the author of the thesmic code this
may
of laws,
From
all
be only " the kingly ruler and protector."
these considerations
and examples,
it is possible,
Tarchon means merely
perhaps probable, that Etr.
" the
supreme ruler or protector." Further, in the Pehlevi or old Persian, tar, " a prince," is
also used, like the
G. sar and
lar, to
denote " supreme
Tartak
excellence" in anything; hence Gesenius translates as " profound darkness "
;
in S., sara
means
" best,"
and in
sardar is "a leader," and saran is "heads, chiefs." Now, the G. toir and the K. gor are used in the same way as the Pe. tar; for example, G. leum is "to leap," P.,
toirleum
is
to
make
a "prodigious leap," heart means
deed," toir-bheart means
Toir "
is
the G.
Maximus "
goruchel
gorthrwm tuir, hence tuir,
name
is
Similarly in K.,
high";
" very heavy."
toirleum
and tore in
lom, "bare."
its
in
is
;
"a and
Teutonic god Thor, the Jupiter
"exceedingly
becomes tur as adj.
for the
of the north.
is
" a great, bountiful action "
also
uchel
trwm
In G., toir
tuirleum,
is is
is
" high,"
"heavy,"
also written
tor, " a lord," is
construct state istuirc; tuir again
G. tur-lom, "quite bare," from the
The r
of tor, toir, tuir has in G., as
in Latin-Etruscan, a tendency to change into s
G. has tuiseach, "a
leader,"
;
and toisiche, "a
hence the leader, a
250
THE ETRUSCANS. Although
prince, a primate, a nobleman."
I
incline to
tuirseach,
think that tuiseach
for, after
this is so, yet
a softened form of
is
striking off the adj. termination -ach,
there remains tuirse, and this
formed from tuir by add-
is
indeed, tuirse
ing the syllable se as in other G. words,
or,
may be called the oblique case of tuir. From this investigation I infer that
the biliteral roots
sar, dar, tar, tor, tur, toir, tuir, all
imply excellence and
leader, ruler, governor,
and authority, as a
elevation, position
or commander, and that the triliteral forms tsar, tiar, tart,
dard
—
dari, darh, darg, targ, tarch, drag, drac
dere, tre,
—
all
tri, tiri,
—
turs
of which examples
this root-syllable is
found in Gadhelic, and the
which pervades them
all,
seem
;
for
any one who
in which
common
idea
to be proofs that both the
word and the thing were national so
dri,
have been given
The numerous forms
contain the same idea.
—
to the Celts.
And
it is
knows the clan-feeling of the Scottish
Gaels, the unreasoning submission rendered to the authority of the chieftain,
person and
and the deep reverence entertained
office,
the
understand
will
influence
for his
of
the
Etruscan Larths and the homage paid to them as the representatives of the ancient founders of the twelve Etruscan
And
clans.
them round,
there was in
Toir
for just as
the Homeric kings are
have in common with
them a
all
all
is
divinity
which hedged
the Teutonic god Thor, so
anaktes
—a name which they
the gods.
TURRHENOI. It
is
in
this
way
that
I
come
to
Turrhenoi, Tursenoi, by which the Etruscans, as indicating the " lordly
The Turs-enna
are to
me
"
name Greeks knew the regard the
character of the race.
nothing more than the "leader-
people," the lordly, governing, ruling, protecting race, just
251
ABSTRACT TERMS.
as the Kshatras in India are the lofty warrior caste,^and the
Ursoos are the royal of caste existed
known by
the
The same hereditary
race.
among the
number
of colours inwoven in his tartan dress;
number
the kingly or supreme class had the perfect the Druids lived in
six,
distinctions
and a man's rank was
Celts,
and the nobles
an age when the
seven,
The poet Hesiod, who
four.
had not yet
earlier world-notions
been supplanted by innovations, divides mankind into races, four
named The
of heroes.
after the chief metals,
tur, tar, lar race
toir,
The Caledonian
the race of heroes.
have had among them a lordly
was always taken
;
it
race,
what we do know leads
Celts
had
also the
was
for
one of the
He
sively diffused in ancient Greece.
his
called Pelasgicon,
day were "barbaroi"
was strange
earliest
Athena was the Tursenoi, and that they
were of the same family as the Pelasgians
Athens
of the
called Turrus or Thurrus.
Thucydides declares that the race which, in the times, inhabited
to
The Spanish
to this conclusion.
chiefs
opinion,
seem
from which the king
name Tur among them,
most powerful of their
my
too,
but a careful examination
social institutions of these Celts,
of
in
is,
Celts,
we do not know much
true
is
five
and one the race
—
a race exten-
mentions a spot in
and says that the Pelasgians of
—
that
is,
a people whose language
to the Ionian Greeks.
Another argument
for
the " princely" dignity of the Tur-
rhenoi comes up in the Gr. word turannos, which means
"a prince or
ruler," unlimited in his
tution;
a designation which, like Gr. an ax, belongs to
—
to everything Larthian
power which lay
in the
its
;
it fitly
describes the sort of
hands of a Celtic
probably of the Etruscan Lars.
on
consti-
household, and even to his kinsmen and his descend-
all his
ants
it is
power by law or
chieftain,
and
This word turannos bears
very face traces of a foreign extraction, for the forma-
252
THE ETRUSCANS. -annos
tive termination
is
strange to the Greek language,
The Doric form
although not strange to the Gadhelic.
koir-anos, which
is
very like the G. toir {k for
the Dorians were akin to the Pelasgians according to general
belief,
;
the Etruscans,
were Pelasgians, and the Pelas-
gian language was probably Celtic, therefore koiranos
The Lydians,
be a Celtic word.
may
or rather the earlier occu-
pants of the country, the Mseonians, were Pelasgians
was named Turrhenus.
Thus,
if
:
their
and one
royal dynasty was Heracleidan (cf Recaranus, q.v.), of their princes
is
Now,
t).
the Lydians
Minor and the Pelasgians of Greece were sprung
of Asia
from the same Celtic stock, and
if
the Etruscans were also
Celts, there is a consistency in the ancient traditions
which
bring the Etruscans from Lydia and some of their notable
men from
Grecian Arcadia.
Gr. koiranos,
"a
ruler or
I
therefore believe that the
commander," kuros, "supreme
power," and kurios, " a lord," are the same as the G. toir, tuir,
and that the Gr. turannos and the G. tuirseach
are the
same
root- word,
only with two different termina-
Tuirseach, shortened
tions.
into tuirs-k, gives the L.
Turs-cus, Turs-ci, the older form of Tusci, "the noble, lordly,
commanding
Etrusci seems ho, he,
to
people," and the initial e in the form
me
to
be the article the, H. he, ha, Gr.
He-tursci, "the lordly chieftain
by metathesis He-trusci, Etrusci. striking
off
the
servile
becomes
race,"
From Etrus-ci, by
h or ach, the country
is
called
(Etrusia), Etruria.
Turannos, the Gr. equivalent the same word as the after the Etruscan style
for
G.
tuirseach,
name Turrhenoi, and
is
from the root tuir, tur,
is
formed for the
Etr. names Porsenna, Vibenna, Ravenna, Msecenna, Fescenna, attest
its
Etruscan character, while the names Brit-
anni, Ard-uenna, Ceb-enna, Rut-eni are Celtic,
and Ism-enus,
Evenus are
ABSTRACT TERMS.
253
rivers in ancient Greece.
That the Gr. enos
by a
represents the Etr.
(long vowel followed
enna
(short vowel followed
single n)
by a double n)
will not
be denied
by any who are familiar with the Septuagint, and have observed the manner in which its translators write in Greek
Hebrew
the names of the
text that have in
them a dageshed
Turrhenoi or Tursenoi, then, is Turrhenna or Tursenna. The root is tur,
letter,
is
the termination -henna, -senna, or
From
is it
equivalent to
Por-senna and Ard-uenna,
the forms
but
as above,
merely -enna? I
would say
may readily change readily may the initial h
that the original form was -henna, which into
-senna
(see
halen), and as
be dropped and leave -enna. a tribal
similar to the
suffix
eidse, perhaps the same
I derive them,
is,
I regard
-henna
Greek termination
root, for
fead
root
in Heracl-
fead, the word from which
in one of its forms, feinne,
The G.
as originally
which would
exists only in its deriva-
o-ive
-henna.
tive
feadh-ainn, construct form feadh-na, "people,
where the -ainn
is
The
the usual formative.
aspirated would sound
/
with the
is
head
root
or hiad,
folk," just as
the
Again,
The Heracleidse,
in English
construct
we
form
folk
"
—
a
this
O vidian
then, are the " Heracles'
say Nor(th)folk, Sou(th)folk.
feadhna,
softened,
becomes
feanna, and with the/ aspirated henna or senna.
Turrhenna
fead
and
not unlike the Homeric Pele-iad-es and the
Telamon-iad-es.
folk,"
The
are thus the " princely, governing, protecting
name which very
well suits all
we know
of them.
The opened tombs of Etruria prove that the Rasna-Turrhenna were a princely lie
like the heroes of
state,
as
race, for
even in their
last
Mycenae recently disinterred, in royal
bedecked with gems and gold
;
their
sumptuously furnished as a palace.
feadhna
also with
long sleep they
tomb-house
The G.
one n, as in feine, fine, " a
is
writes tribe,
a
254
THE ETRUSCANS. kindred
clan,
"
seems to explain
this
;
the
controverted
name may be
quantity of the e in Porsena, for this
either
Por-henna or Por-heine, Por-hine, Porsenna, or Porsena.
And feadhna
cannot be a loan-word, for
tribe -name
national
Feinne, the
Fianna,
followers
of
murder of a
relative, or
one of kin"
(G.-L cinne, A.-S. cynn)
word
and the Fingal
is
the sound of
cj
(see
G. ;
it
fionn-ghal, " the the E. kin
for
itself
not improbably the same
fiadhna, Feinne, fine, inasmuch as
as
the Irish
is
the Ossianic hero,
common noun
appears also in the G.-I.
it
" Fenians,"
fabhra), and g
/
contains
is h.
Rasena. I
have thus disposed of the names Etrusci and Turrhenoi
now comes
the other ethnic
—
name Rasena by which the As this name occurs only
Etruscans called themselves. once
—
made
in the
Archeology of Dionysius
—an
effort
to discredit the testimony of Dionysius,
that his text
is
in that passage corrupt,
Tarasena or Trasena, not Rasena.
It
and that he wrote
may
be
had a Lake Tras-imenna (Thrasimenus) within and for
if
my
Tarasena be the correct reading,
argument,
Tar-chon, and
for tar, as
indicates
I
so, for
have shown,
is
Roman
;
makes
the root of
supreme authority and command.
Pome, where he spent
histories,
they
their borders
entirely
it
But Dionysius was a remarkably well-informed in
has been
by supposing
so
many
years
writer,
and
compiling his
he had access to the most reliable sources of
antiquities,
and may have been acquainted even
with some Etruscan families, of which there were several in
Rome
in
his
time
;
he
is
not likely, therefore, to be
mistaken when he
says,
"
themselves from the
name
of one of their leaders,
This
statement
But they
(the
Etruscans)
call
Rasena''
seems to be confirmed by, and
also
to
ABSTRACT TERMS. "
explain, the words
Corssen to tion,
— which
—
is
conjectural, but
This interpreta-
aside are
it
the difficulty of accounting for the name.
have no Hesychius
Sar-ena, the Sar
conjecture, I
the princely character of the race
;
but this also
and has no evidence, but only
mend
it,
I will therefore take the
and compare
it
a transposition
is
(c£ tar, lar, larth) implying, as before,
guess,
is,
we
our investigation
might say that Rasena
by
for
prompted by
Here, again,
to give us foothold in
so,
an Etruscan
I incline to the state-
still
of Dionysius, for the efforts to set
in
interpreted by
are
" Etruscus procurator."
mean
no doubt,
"
Rasnas marunuch
on a sarcophagus
inscription
255
is
a mere
possibility, to
recom-
name Rasena
as
it
with Ch. rash, " a head," H. rosh, " a
head, anything that
is
highest or supreme, a prince of the
people, a chief of a family."
In Persian, sar means " a
head"; ras and sar are therefore the same primitive word.
And
so
Rasena
I take
to
mean
" the
head-men," " the leaders of the race "
prince-folk,"
—
a
name
tribal
is
in
my estimation,
"a
head," as
from ras, "a head."
Mundi," the name Kephalenes
is
to
Athene
to
" born of father
an old
"a
Rasena
said to be
But
made up
of
I take the
be Kephal-en(n)a, like Rasen{n)a, both meaning
" the head-men, the princes."
stand
is
In the " Juventus
keph, "head," and Hellenes, "Greeks." word
is
corresponding
found in Homer, Kephalenes, which
obviously formed from Gr. kephale, is,
name which
A
very similar in meaning to Turrhenoi.
" the
Celtic,
father";
"
In the same manner I under-
be a singular form Ath-enna, the goddess Zeus, and I take the root-syllable to be
Phrygian, Thessalian word, Sabine, attus,
"a
at, atta,
father";
Tatar,
ath-air,
Attila,
" father-like."
The G.,
also,
has names analogous to
rhenoi in the sense of " princely supreme."
Rasena and
Tur-
The proper name
256
THE ETRUSCANS.
Tossack
or
toisiche
(q.v.),
Hossack
a numerous
root
a corruption of G.
is
" a leader, a prince,"
sept
the
in
tuiseach,
and from the same
Highlands of Scotland
is
called the Mac-in-tosh-es, " the sons of the chief or prince." It
was
of the
also a
name
Four Masters
of dignity in old Ireland, for the Annals tell
us that King Ollamh Fodla appointed
a Taoisech over every barony.
means
ceann
cinnidh, " a literally "
mander." for
Gr.
ceann, "a head
are formed several words analogous to
ceannard, " a
and
The name Kinnaird
" the chieftain," from the
chieftain,
chieftain, the
head of the
Now,
if
a
also
from
";
Rasena,
as
commander-in-chief," ceann-
head of a
clan,"
ceann-feadhna,
" a chieftain, a leader, a
folk,"
we take
com-
word ceann-feadhna,
this
ceann, "a head," substitute
"a
ras,
we have
head,"
the Etr. (ras-feadhna, ras-henna)
Rasena. It is true that modern Gadhelic has not the word ras, "a head," but it
has ros, which, however,
is
restricted to
mean "a
montory, a AeacZ-land," with a lofty rock upon
proIt
it.
notwithstanding, the same word as ras, for while the
has rosh, "the head, highest, supreme, a prince,"
form ras
And
is also
its
is,
H.
Arabic
used to mean " a promontory."
not only were there " head
but the Kussians are " head
"
men,
"men
in Etruria of old,
for in
H.
also
what
their
name
is
rosh, " a head."
And,
further, the
H. rosh means
foremost," " a beginning " of anything
;
in this
is "first
and
same sense
the G. uses the word tus, whence K. tywysog, " a chieftain,
a leader," tywysog, " to lead," L. duco.
The
" princely " elevation of the
Rasena gave
occasion
and point to the Horatian compliment, "Maecenas atavis edite regibus," for Msecenas tribal folk,"
was of Etruscan
extraction,
name Maikenna may be equivalent to from G. maith (ma it, maik), "a hero."
and
his
" the hero-
257
ABSTRACT TERMS.
wbo have tried to explain tlie meaning of the name Turrhenoi, make it an offshoot of L. turris, " a Several writers
tower," as
" tower-builders."
if
But the Etruscans were not
the only tower-builders in the world, for there are such towers in Hindostan,
The the
Horatian "
many
common mansions
in Ireland,
of kings
because they were kings
and two in Scotland.
turres " implies that towers
regumque
;
were
the Etruscans built towers
they were not kings because they
;
built towers.
From
these considerations, therefore, I conclude that
all
Rasena were " the high, princely race," a race of chieftains much in the same way as the Highlanders of Scotland were a race of clans, each ruled by a chieftain who was the
veritably a turannos, and
had the power of the fasces
et
secures (q.v.)
Lucumo. Finally, before leaving this first
me
Etruscan
refer to another
This
mones.
is
head of
title,
this Excursus, let
Luciimo,
plu.
Lucu-
the Latin form of an Etruscan designation
which belonged to the
chiefs of the tribal states of Etruria,
and from among these Lucumo7tes, one man was annually chosen to be nominal head, Pendragon, as
whole country.
among
also in the
This arrangement, as we have seen, existed
was
originally
Germanic
The Etruscan form
md
were, of the
the British tribes, and the kingship of the old Norse
tribes, also,
is
it
a
suffix, for
an elective monarchy
;
so
was
it
confederation. of the
name
is
LmichmL
the stem of the word
in Luc-ius, Luc-er-es.
In
Lauch
is
Here the
Lauch, Luc,
I recognise the
as
G.
laoch, " a hero," which word will engage our attention, in another section, as the root of lachar,
"a
vulture,"
hero-bird," the sacred bird of the Etruscans.
"the
As among
258
THE ETRUSCANS.
the ancient Etruscans, so among the
men
great
are all heroes,
mean "hero" hanker
modem
Gaels, their
and the variety of words used to
G. shows that the Celtic mind
in
and
after distinction
"
glory.
phantom which charms the eye and
apt to
is
gloire " is
La
still
a
draws forth the longings
of the Celtic nature.
But while
I
do not doubt that the Etr. lauch
is
the G.
laoch, I hesitate to decide on the meaning of the m.6 in If I follow the Latin form
Latichme. take
it
mo, I
be the G. mor, "great," old E. moe, whence E.
to
it
and write
more, most
(as
if
mo-er, mo-est).
was a common
It
idiom of the Etruscan language to drop the
word
in such a
final
consonant
instances of this kind in
Lucitmon ;
as
other languages are A.-S. fian, "to hate," E. foe and
Nabo
The
Nabor.
for
adj.
mor, "great,"
H.
frequently
is
used in G. compound words, as mor-shar, " a mighty hero,"
mor-flaithean, "great G. has the It
may be
adj.
chiefs,"
and from laoch
laochmhor, meaning "heroic,
itself
objected that, although this derivation
m^
the L. lucumo, yet the termination
may
exists, as in
meg-as,
all
Zend meh, mse,
G.
as
Mogh, in the
it
maha, P. mih, Gr.
The
" a Magian," " a great man," sense.
Lauchme
is
also
m^ may
probable that
an older form of mor.
same
S.
meaning "great," the P. mih
"powerful," I think in
But
that in other ancient languages the e
remember
I
sound
suit
in the Etruscan
form of the word, cannot well be formed from mor.
when
the
chivalrous."
meaning
have existed
mih, forms
P., from
and the Ch. has
therefore to
me
Mag
" the great
hero," " the powerful warrior."
The G. laoch seems " to fight, to war," from
name of a name Lachmi
the
to be connected with the
brother of Goliath of Gath. is
H. lacham,
which comes Lachmi, " the
very like the Etr.
warrior,'*
This proper
Lauchme.
The use
ABSTRACT TERMS.
259
of laoch, " a hero, a champion," in this Etruscan
title
a parallel in the G. galgagh, " a champion," which as the
name
is
has
given
Galgacus, who was leader
of the Celtic chief,
of the united Caledonians in battle against Agricola.
It
has also a parallel in the Persian name Artaxerxes, which, according to Herodotus, means " the great warrior," from arta, "great, strong; powerful"
and P. kshatra, "a king," order or caste."
It
(cf.
G. ard, "high, noble"),
S. k'satra,
Ger. schlagen, "to beat, to
22,
" to beat,"
"to lick."
the Septuagint
At.
marun;
"a
lord" marin.
mar a,
the Syrians,
May
the
also,
the
H.
Talmud mar, and the
according to Philo, called
not these words be more appro-
priately referred to the root mse, moe,
H. moreh, "a
teacher," or
strong," as suggested
by Gesenius
mor, "great," than
mara, "to be
fat,
to
be
?
The Name-ending -tumnus, -tunus, -unus.
II.
The second
topic
signification of the
of
inquiry in
this
Excursus
is
name-ending -tumnus, which occurs
frequently in Etruscan and If
translates
Gr. dunastes, "a lord"; in the same sense the
Syriac has mor, the Ch.
to
is
whence the
E. slay, G. slachd, "to
kill,"
beat, to thrash," A.-S. Scotch,
moreh by
of the military-
possible that laoch, root lach-,
is
the same as the old Norse Isegga,
In Job xxxvi.
"one
Roman
the so
mythology.
we compare the names Voltumna, Vertumnus, and
Tolumnius, which are certainly Etruscan, with Portumnus,
Vitumnus, Pilumnus, Picumnus, which are found in the
Roman
mythology, we conclude that the constant part of
these names
termination
is
either
we have
-tumnus in
the
Fortuna, Mutunus, Tutunus.
what
is
or
-umnus.
A
similar
names Portunus, Fortunus, If
we now proceed
the force of this ending, I
first
to inquire
observe that, as the
THE ETRUSCANS.
260
names Porturanus and Portunus
are used indifferently for
the same deity, -unus must be only a softened foim of
-umuus; then, as Portumnus, Vitumnus, Fortunus are known to be presiding guardian deities, it is probable that the termination -tumnus and therefore -tunus denotes tutelary protection; and lastly, as -tumnus cannot be traced to any root-form in Latin,
possible that
it is
it
comes from
the Celtic through the Etruscan.
The
Romans was
of the religious system of the
spirit
polytheistic
it
;
was
also tutelary, for
even the most secret
operations of nature had their presiding deities, each
Any
its
own.
one who has read the early Christian fathers, especially
Arnobius and Tertullian, and has marked their denunciations of the heathen gods, will
remember how they
ridicule the
minuteness with which the Romans ransacked the realm of nature for gods with which to replenish their Pantheon.
Nor were they too,
had
its
beneficent and
must
Ormazd
him from
and
special field,
its
malign powers
lesser deities
evil
who
s.
flooded with deities.
genius,
These
which
is
spirits are
free to
roam
marked
he who would
Supreme
and not only Ormazd, but
;
grant protection to their votaries. is
religion,
presided over the house, the
and the other departments of daily
Finns
;
invoke the protection of the
fare well in life to save
The Persian
alone in this respect.
"
activity,
Every object
supposed to be
its
would also
The mythology creator
of the
in nature has
and
protector.
not tied to these outward objects, but are
about, having a
individuality.
Nor
body and
and
their
own
does their existence depend on
the existence of a single object. stone, this house, has its
soul,
own
This mountain-ash, this
genius, but the
cares for all other mountain-ashes, stones,
same genius
and houses
"
(Max
Muller).
The Babylonian and Assyrian
nations,
which, like the
261
ABSTRACT TERMS. were eminently
Etruscans,
was
named
always
their
some god under whose protection the
royal children from child
religious,
Thus, according to Eawlinson, Ass-hur
placed.
means "Asshur protects (my) son," Sharezer, "the king protects," Nabo-nassar, " Nebo protects," Nabopolassar, -izzir-pal
"
Nebo
protects (my) son," Neriglissar, " Nergal protects the
The Greeks,
king."
protection
—
^but
knew the name
also,
not in
—
religious aspect
its
;
the regulating in their public
games and dances they had an ais-umn-etes, "a president," " a master of the ceremonies," whose duty
it
to "
was
watch
over" the company, and to see that everything was done rightly,
one who took care that the aisa of the thing was
duly observed.
Having thus established the existence
(1.)
we now
name
turn to the
The Ar. has
from.
for
am an,
it,
of the idea,
and ask where
has come
it
" protection, security,"
amani,
and the H. has shamar, "to keep, watch, guard" jflock,
a house, cattle), " to reserve, to observe,
The G. has coimhead, "to
honour, worship." reserve,
serve,
stitute
t
am rather (q.v.),
letter
m,
keep, pre-
meanings
in the sense of a presiding
This derivation disposed to take
"to
its
is
if
is
sub-
as in
genius or
for-m-er from
by the insertion of the
fore,
out-m-ost from out,
would give turmun, tum-n, whence -tumnus. then,
is
made up
means the protecting genius and -tumnus)
is
of
("
of harbours;
Deus
this also
The name
Port- and -tumnus, and
Vitumnus
the deity that presides over
Vertumnus
but I
-tumnus from the verb tearuinn
becomes G. tearmunn, "protection, defence";
functions;
we
sufficiently satisfactory,
save, to protect," which,
Portumnus,
a
to,
k (see teine) would give toimean, tum-n,
whence -tumnus, divinity.
which in
The G. coimhead,
H. shamar.
identical with for
observe, watch,"
(as,
attend
Etrurise
life
(Vit-
and
its
princeps," says
262
THE ETRUSCANS.
Varro) "
is
the god of change
"
(G. ur, uir, " new, fresh,"
uair, " time, season "), specially the changes of the seasons
and
of vegetable
Vertumnus, Vortumnus
life.
derived from L. verto, " I turn." functions of
Vertumnus,
for
is
usually
But considering the
he was the deity of mercantile
name
exchange, as well as of the changes in nature, his
ought consistently to be formed from muto, " I change," not from verto,
and
find that the
I therefore dismiss the
common etymology,
G. root ur, from which comes uair, "time,
season" (L. hora), uraich, " to refresh, renew," and urail, " fresh, flourishing,"
a
is
fitter root
was held in high honour in vicus Tuscus, for
by which
to express all
Vertumnus (uair-tumnus). This god Rome he had a temple in the
the attributes of
—an
;
evidence of his Etruscan origin,
him the whole
city
kept
holiday on
the
— and
23rd of
August. Again,
(2.)
in
G.
is
if
we
sounded h;
aspirate the initial is
it
Or we may drop the
becomes quiescent.
from L. retineo, and Gr. ker-os I account for the
t
names
in
tumn, the
of
th
then dropped, or in composition
for
t
as in
E. rein,
ker-a-t-os.
-umnus, with the
t
Thus
suppressed;
hence we have not only Vol-tumna, the Etruscan Minerva, as I suppose, but also
Vol-umnus,
controlling deity of the " will."
Athene has always an
intuitive
as if
Vol(th)umnus, the
In the Homeric poems
sympathy with the "
will
of Zeus, and operates directly on the " wills " of mortals, specially of kings.
In Etruria, Minerva was, as in Greece,
one of the most exalted of the country's
fanum
or holy
mound
all
the Irish conical
hill
her
the tribes of Etruria assembled
for their national sacred rites
business as affected the
deities, for at
and
for the transaction of such
common weal. With this I compare or mound of Tara (? root tar, " to
protect") and the assemblies or parliaments of the Irish
263
ABSTRACT TERMS.
Voltumna,
tribes held there.
then,
is
the goddess of the
" will," from the root vol, vel, in G. aill, " desire, will,"
The
L. volo, velle.
similarity of L. velle
and G.
so unmistakable that objectors will say that aill
from the Latin, but
it
aill is
borrowed
is
cannot be that so simple an idea
should have been expressed in an old language like the
Another G. word
Gadhelic by a loan-word. will,"
mian;
is
meaning, and,
names
are two
mian and
so
if
my
for
view
for " desire,
aill (vol) are identical in
is correct,
Minerva and Voltumna
the same divinity, but, like Azisel, Usil,
Voltumna represents her
in different aspects.
direct influ-
ence on the " will" of men, determining their purposes, and as in the Iliad and Odyssey every-
their pleasures even,
where
but Minerva
;
is
the dawn, the offspring of Jove's
" desire " to struggle with the powers of darkness and of
wonted supremacy in the sky
night,
and to recover
this I
have endeavoured to show under the word Phit-
phhcnth.
I
his
would therefore regard the name as Mian-air-
amh, Minair-av, Minair-va, the goddess who is "sprung from the desire of warfare," for amh is the common adj. termination in G., and ar, air means " warfare," whence L.
arma, "arms,"
as if
ar-am(h), "all that belongs to war-
This derivation suits the myths which represent
fare."
Minerva as springing in
full
armour from the head
of Zeus.
It also coincides with the ancient traditions which connect
Minerva with Mens, says
:
"
Do you
for
G. mian
falsely say that
is
the L. mens.
Arnobius
you (Minerva) were born a
goddess from the head of Jupiter, and persuade very
men
that you are reason?"
of the ancient Egyptians, a
And,
silly
in discussing the theology
modern author says
:
" In one
form the deity was Amun, probably the divine mind in operation, the bringer to light of the secrets of his hidden will
;
and he had a complete human form, because
man was
264
THE ETRUSCANS.
the intellectual animal/ and the principal design of the divine will in the creation " (Wilkinson).
Besides Volumnus, there are other guardian spirits with
names; Picumnus and Pilumnus are the twin-
similar
brothers
who
are beneficent to infancy
;
may
be the same root as fil-ius, but
it is
1c),
more
fold, to
As
wrap up."
when invoked,
to be,
and pil-
likely to
G. peill, now written s-peill, "to swaddle," from " to
may be
here pic-
the G. cioch, "the pap, the breast" (p for
be
pill, fill,
these two gods were supposed
propitious to a newly-horn child, I
think that the breast and the swaddling-band are the most
from which to take their names.
fitting objects
Again,
there must have been an Etruscan divinity called Tolumnus, for
Tolumnius, in the designation Lars Tolumnius king of
the Yejentes,
a kingly name, formed after the Persian
is
and Median fashion from the name of a as I take
it, is
divinity.
used by the Etruscans as an amulet or charm
made
these,
Tolumnus,
the tutelary scarahceus or " beetle
of costly jewels
and
found near some of the chief
;
The
was in Egypt and Etruria an emblem of the influence of the sun. is
"a
creature,"
means " the god (3.)
Now
The G. daol means "a
and duile-amh
is
heaps of
have been
in rich settings,
cities of Etruria.
much
"
beetle
fertilising
beetle,"
duil
an old word, which
of creation."
comes the termination -tunus, as we have
it
Mutunus, Tutunus, Fortunus, Fortuna, for that Fortunus as well as a Fortuna, like a Deus Lunus and a Dea Luna, appears from the worship of Fortuna virilis among the Romans, and from coins which bear the image of a bearded Fortune. The -tunus I take from the in
there was a
G. verb dion, "to
now
in ^
common
Cf.
my
shelter,
use,
protect, cover,"
which
is
a word
and may be a corruption oftearuinn,
derivation of L.
homo from
G. smuain, " to think."
265
ABSTRACT TERMS. In this
from the root tar, as before.
Tutunus might The
from what the says
" Let
:
Greeks before
Mutunus
patristic fathers say
called
is
Arnobius
says
an introduction
as
sit
him Tutunus, and
calls
it
:
it
:
name-forms
for the
same
the
Tutunus
to the marriage-
much more
is
From
phallos.
members
and
auspicious,
evident that Mutunus, Tutunus,
different
"
" Is there also Tutunus, on whose huge
your matrons should be borne."
is
who among
him with Priapus and the
and horrent fascinum you think thp,t
Augustine
about him.
or Tuternus,
Lactantius says
Priapus."
brides
explicit in identifying
He
in the Pantheon
him be Mutunus
whom
rites."
Mut-tunus and Tut-tunus. may be gathered
be written
position of
Mutunus and
light,
desire
these passages
Tuternus are only
divinity,
and that he was
The form Tut-ernus proves the Tut; and -erna, -earna is a common adj. ter-
the giver of fecundity. root to be
mination in
Now,
in
see tuber),
The
Gr.
roots,
bod, buid
Gr.
(cf.
then,
—Mut —
and Tut.
are
E. bodkin)
that
is
mod, muid, and cod, cuid (A.-S. codde),
unsavoury words, in meaning not unlike phallos.
Tutunus
"bod,"
is,
or,
(m
therefore,
which
is
the deity
who
—
h,
are
Mutunus,
presides
over the
almost the same thing, the "cod," and
thereby bestows sexual
fertility.
Portunus or Portumnus
is
the god of harbours
;
to the sailor perfect safety in traversing the seas,"
a happy return.
for
he " gives
and secures
These two names afford evidence that
tunus and tumnus are the same word. But the Greeks called him Palsemon, the latter part of which name is, I think, the verb syllable is
am an,
"to protect"
(q.v.),
and the
first
G. cala, " a harbour " (p for k).
much worshipped by the Romans. To determine whether this name is Fort- tuna or For-tuna, we must ascertain whether the Another word-name
is
Fortuna, a deity
266 root
THE ETRUSCANS. But
for or fort.
is
let
first
us consider the character
of Fortuna.
The
extensive popularity of the worship of the goddess
Fortuna, " chance, luck," throughout the
Roman
State
one
is
distinguishing feature of the indigenous Italian religion, for
Gr. Tuchd, "chance," although worshipped in various parts of Greece, never had such
homage and reverence paid
as were given to Fortuna in
to her
Rome, where, according
The wor-
Plutarch's story, she was permanently domiciled.
ship of this divinity was Etruscan,
for,
to
under the name of
Nortia or Nursia, she had a famous temple at Volsinii, which Cicero says was older than the days of Romulus.
Across
the Tiber, in the Latin territory, her worship established at
itself
among the Volsci, at " The goddess also she had a famous temple. her grateful Antium " amassed much wealth there
Prseneste and on the coast,
Antium, where
who
ruled
through the offerings of her pious worshippers, but, like
more modern
similar hoards of
serious diminution for
when the
a " benevolence."
date, this
wealth suffered
exigencies of the State called
Both Prteneste and Antium had
" sortes" associated with the worship of Fortune. later period of
Roman
history these
two towns had
their
At a so high
a repute in this mode of divining that emperors of Rome,
men
of rank, and foreign potentates were eager to consult
the " sortes Prcenestince " and the " eortes Antiatinoe."
name Nortia, Nurtia may be goddess of time and change," licly
—
the G.
an uair
The
dia, " the
of time, for a nail
was pub-
driven into the wall of her temple at Volsinii every
year to mark the lapse of time (G. uair, " time, season")
and of change (G. goddess,
"
Iseta
ur, " fresh, new"), for
sa3vo
negotio,"
—
Fortune
" nunc
mihi
is
;
a fickle
nunc
alii
benigna."
As
" the
Romans
ascribed
their
greatest
successes
to
ABSTRACT TERMS,
267
Fortune, and regarded her as a very great deity,"
we naturally
ask what was the impelling cause which led them so to glorify
The
Fortuna, a female divinity.
and
riches,
desire to obtain
plenty,
and honour, prosperity in peace and war, scarcely
accounts for this excess of devotion
I see in
;
it
an ancestral
worship transmitted to them by the Etruscans, who them-
them from the
selves brought it with
At
East.
the very
hour when Komulus, yoking together an ox and a cow, and attaching
them
to a bronze plough,
deep furrow, the limits of that
was marking
city which,
by a
out,
under the smiles
of Fortune, was in due time to be the mistress of the world ay,
and
for
many generations,
the people of Babylon and of
a table for Gad, and lectisternia
and
sperity. is
the East were " spreading for
Meni."
These
were in honour of Gad and Meni,
libations
the Eastern nations as the greater
lesser " good fortune," the givers of luck and pro-
The names Gad and Meni both mean
apportioned, cut
Arabs
all
mixed drinks
filling
who were regarded among and the
the age of Romulus,
too, before
call
them
off,
es
" that which
The
assigned to one as his fortune."
Sddani, " the two fortunes."
At a
later
time the name Gad came to signify any protecting divinity
hence in Pehlevi the royal to
"His Majesty."
title
called Baal, Bel, as in the
as the fifteenth century B.C.
kereth (in
H. melek,
mal, " a king," and
Gadman
is
nearly equivalent
In Phoenicia and elsewhere Gad was
name Baal-Gad, which is as old The Tyrians called him Mal-
" a king,"
cser, "
a city
and "),
kir, " a city "
;
in
G.
" the king of the city,"
and the Greeks took him to be Heracles.
Some writers have
endeavoured to show that Gad and Meni are the Sun and the Moon, that
Gad
or Baal
Deus Lunus, while Meni
is
the sun-god, and that
Men
is
Dea Luna, Geneitfe Man^ (Plutarch), Genita Mana (Pliny), Dea Mena (Augustine), all of which were much worshipped in Syria, Phoenicia, and Egypt is
THE ETRUSCANS.
268 as fate-deities.
It is possible,
however, that the Semitic
and Venus as the givers of fortune,
races looked on Jupiter
Sun and
while the Hamites and the Aryans regarded the
Moon
in the
same
Now,
light.
since Baal, Bel
was
widely-
worshipped in the East as the god of Fortune, and that as early as the days of Joshua, the Pelasgians,
the East,
it
may
be, about that time,
who came from
may
reasonably be
supposed to have brought this worship with them into Greece
and
also into Etruria, if the traditions
Etruscans as Pelasgiaus are correct.
—
many
about which so
mean
The name Pelasgi
conjectures have been offered
numen")
or
"Bel's people" (Bel and Gr.
G. aos, "a community, a tribe")
merit of being another conjecture. the
itself
—may
"Bel's worshippers" (Bel and Gr. ask-ein, "to wor-
ship," "colore
laos,
which represent the
name Bel was
—which
facts,
many
of its
a popular one in Etruria, for
chief towns bear the name, as Fel-sina, afterwards
now Bol-ogna,
has the
But, passing to
Bononia,
the capital of the Etruscan confederation
beyond the Apennines
and
;
towns
in Etruria proper the
Yel-athri (Volaterrse), Vel-su (Vulci), Vel-zna (VolThe sinii) all of them of great antiquity and importance.
—
Norse Balder has the same
initial syllable, as
have
also such
English topographical names as Pol-stead, Pole-brook there
is
the well-known
fact that the Scottish
and
;
and
Irish Celts
were worshippers of Bel as a sun-god, and had their Beltane (" Bel-fire ") rites gical
hymn Bel
fortune,
The
—and
is
on the 1st of May.
In an old Welsh
described as a " bestower of gifts "
Britain
is
that
is,
called his island, " ynys Eel."
British Druids adored Bel as their
and the G. form of
—
litur-
his
name, when
supreme god, and
inflected, is
Bheil,
sounded Vel, as in the word gabadh-bheil, " the jeopardy of Bel," the fire-ordeal of the Druids, practised also by our
Anglo-Saxon
forefathers.
This insensibly carries the mind
269
ABSTRACT TERMS. back to that noble scene on Mount Carmel impressive grandeur of all that the
both of earth and sea and sky
—
noble in the
noble by the presence of
pomp noble in the anxious expectthousands who clustered there round the chosen
royal rank and priestly
ancy of the
—
—
eye could command,
ordeal-ground, where the priests of Baal wearied themselves in vain, calling on their sun-god to
ing
fire,
—and knew
show
his power,
by send-
a manifestation of himself, to consume their sacrifice
noble, too, in the
calm majesty of the one
man who
that his prayer would be heard, and that no physical
obstacles, not
even floods of water, could prevent the descent
of that sacred flame
which had once enveloped a bush without
consuming a leaf or a
single twig, but
would now
an instant the water and the wood and the
lick
up
sacrifice,
in
and
prove before the eyes of an apostate nation that " Jehovah,
He
is
God."
The gabhadh-bheil was a
direct appeal to the deity to
prove the innocence of the accused by asserting his power over the element,
fire,
which was peculiarly his symbol.
Etruscans also were worshippers of
fire,
The
and of the various
forms in which the fire-gods showed themselves, such as
Tina^ Sethlans, Usil, form of Bel
is
Summanus, Now,
exactly the
same
the G. inflected
as the essential part of the
town-names already mentioned; and the -sina, -sinii in
Felsina and Volsinii
I take to
be the same as in
—
Rasena
that is, the G. construct form fenna, senna, "people." Volsinii would thus mean the town of " Bel's people," the
town
of the Pelasgi.
This possible connection of the Pelas-
gians and the Etruscans with the worship of the god Bel deserves a fuller examination, but the discussion of
draw
me away
that, as the
from
my
Etruscan words.
I
it
would
would only add
Greeks observed an identity between their god
Heracles and the Tyrian Bel, and as Hercules was a national
THE ETRUSCANS.
270
god in Etruria and Rome,
it is
not unreasonable to suppose
name Bel was Etruscan
that the
permitted to say here
name Velathri, the
that I strongly believe the Volaterrse," one of the oldest cities, to
also.
may be
In connection with Bel, I
" lordly
and noblest of the Etruscan
be equivalent to G. Bheil-cathair, "the capital
—
name which well suits all we know of its Of the many forms which the H. kiriath, "a city," assumes in the Aryan group of
city of Bel "
a
history and importance.
kir or
languages, the G.
is
the termination -ri the c of
the only one which has the iA of -athri the S. equivalent of G. -air, and if
is
cathair be softened into
^,
the city-name becomes
Vel-hath-ri, Vel-athri.
Now, what fort
?
The
is
the root-form of
Fortuna
Is it for or
?
Latin Fors, the goddess of " Chance," suggests
a comparison with the Etruscan Lar-s, and the probability that the
s
Fors
in
in Lar-th,
observed that the original root
represents the Etruscan formative
and that the root
name Gad,
meaning "
languages this root has chats, chaz; schizo.
its
We
For.
" Fortune,"
is
many
forms, as gad, gaz, kats, kas,
csedo, scindo, Gr.
my portion,"
thus both words is
comes from
man ah,
"to
also
a
divide, to
with which compare the Gr. verb meiromai,
allot, to assign,"
" that which
as
in the Semitic
The "Fortune" goddess-name, Meni, has it
-th,
have already
formed from an
to cut into, to cut ";
Aryan cognates are L.
similar derivation, for
" I receive
is
and moira, " one's portion,
for the "
Fortune "
deity.
lot,
allotted or assigned as one's portion." " to
H. has another root-verb, karats,
fate";
Gad, Meni, mean
cut
off,
The
destroy," of
which other forms are karach, kara, "to meet, to happen," whence kareh, " chance, accident " still another form from ;
the same root
is
karob, "near, short."
in the sense of " cutting,"
From
the root kar,
come the Gr. keiro, "I
shear, cut
ABSTKACT TEEMS. and Ker, "
short, cut off,"
and
The
fate."
root
kar
fate, destiny,
gearr,
adj.
spelling goir,
which in
gior,
the goddess of death
in passing into G. becomes gearr,
" to cut," whence gearrag, " fortune, " short,"
271
as in
" shortened," L. curtus.
fate, destiny,"
and the
derived forms takes the
its
the participial form goirrte,
With the H. karob,
" near,"
corresponds the G. gar, "nigh, near at hand," and with
H. kar eh,
the
" chance,
corresponds the
accident,"
From
s-giorradh, " accident."
this
all
G.
appears that
it
the Oriental root kar becomes in G. gearr, goir, gior,
and even s-giorr. be
foir, for, as
lurks
it
goir, transferred to Italy,
we have shown
the Latin
in
Therefore, taking to
Now,
initial
Foir
/
may
already (see fabhra), there
an unobserved sound of
g.
an Etruscan word, and adding
as
the personal formative
th,
we have Foir-th, L. Fors,
"the goddess of Chance "; and from that comes For-tuna, the deity
who
" presides over fate,
Fors, again, by changing
/ into
" one's lot or condition," is
s (see
destiny, fortune,"
halen), gives L. sors,
If this view
is
correct,
Fortuna
not a mongrel word, Latin with a Gadhelic termination,
but
it is
(4.) is
lot,
wholly Celtic.
The next and
-unus, which
is
last
form of the termination -tumnus
formed from
from -tumnus, by aspirating the
-tunus,
initial
t.
like
Of
-umnus
this I give as
examples the names Faunus, Inuus, Epona, Pomona, Vacuna.
Faunus of
is
a mythical king of Latium, earlier than the time
Evander and Hercules.
herds,
The
and
is
also
He
and
presides over flocks
endowed with the
spirit
of prophecy.
pastoral occupants of the country hamlets poured forth
in crowds
on the 5th of December
Faunalia, was celebrated mirth.
Livy
says, "
;
then his
with dancing and
Nudi juvenes
currebant," and Horace,
for
—
festival,
much
the
noisy
per lusum et lasciviam
THE ETRUSCANS.
272 " Faune,
Nympharum
fugientvxm amator,
*
*
*
+
Ludit herboso pecus omne campo,
Cum
tibi
Nonse redeunt Decembres,
Festus in pratis vacat otioso
Cum Like the Greek Pan, of tive,
bove pagus."
whom he
is
the Italian representa-
he frequents the woods and groves, from which he
sallies
out on maidens passing by, and
sudden
fears.
Hence, there were
in which these fears assailed
the
emblem
and Fauns and
;
to
of Faunus, for on ancient
have been the
gems he
affectionately conversing, nose to nose, with a goat.
As a prophetic
forms
same kind, monsters
The goat seems
at once goat and man.
many
Fauns,
mind
Satyrs are associated as beings of the
favourite
thus the author of
is
many
deity, his devotees
is
seen
huge shaggy
must seek him
in
a grove and near a fountain, at the dead hour of night after slaying the victims, the priest
to
sleep,
stretched upon
must lay himself down
their skins
;
he will then hear
strange sounds, and see fleeting images of things; thus the
god communicates his similar
mode
will.
The Gaels had among them a
of obtaining a knowledge of the immediate
future.
" Brian an augury hath tried,
Of that dread kind which must not
be,
Unless in di'ead extremity,
The Taghairm called; by which, afar. Our sires foresaw the events of war. Duncraggan's milk-white bull they slew, *
*
*
*
That bull was slain his reeking hide They stretched the cataract beside. Whose waters their wild tumult toss ;
Adown
the black and craggy boss
Of that huge
cliff
whose ample verge
Tradition calls the Hero's Targe.
273
ABSTRACT TERMS. Couclied on a shelve beneath
its
brink,
Close where the thundering tori-ents sink, Rocking beneath their headlong sway, And drizzled by the ceaseless spray.
Midst groan of rock and roar of stream.
The wizard waits prophetic dream,"
As
to the
Faun us,
etymology of the name
where suggested a possible connection between the
Gr. adj.
been two
" good."
math,
deities with
else-
think there must have
I
names somewhat
ultimately coalesced into one, phetic, the other
But
have
I
Faunus and
Faunus
similar,
—
which names
the one deity pro-
In this latter aspect,
merely tutelary.
I
to be Fa-unus where the Fa is the G. ba, " cows," A.-S. Scotch fe, " cattle," especially sheep
would take Faunus
and
goats," Ic. fe,
deity
who
and the
N.
fse,
Faunus,
A.-S. feo.
then,
is
the
protects the " cattle," the small cattle, the sheep
goats.
and cognate
is
The
ba
singular form of
is
bo
(L. bos),
" a buck, a he-goat," from
G. boc, buic,
which, used in the same sense as A.-S. feo, I take the L.
pec-US, pec-unia, "wealth, property," which originally lay in flocks
Not only
and herds.
so,
but in the heroic ages
the ox was the unit of value in commercial exchange in the
Homeric poems, a
skilled
woman-slave
is
;
oxen, and the prizes in the athletic contests are so
oxen or their
^schylus
price,
many
" an ox,"
is
In G.
boin; and from
this I
"
money" (m for b, see tuber); and Juno Moneta and Gr. boopis Here have the "ox"
take the L. mon-eta, so L.
so
also asserts that the figure
of an ox was stamped on the earliest coined money.
the oblique form of bo,
and
valued at four
idea in
Livy
common. tells
us that
when Evander had
established the wor-
ship of Lycean Pan on the Palatine, the
god Inuus.
Romans
This seems to imply that Inuus
called the is
a
name
THE ETRUSCANS.
274 taken from the
elements of the language of Rome,
earliest
and that in meaning
the equivalent of the Greek Pan.
it is
Now, the Arcadian Pan
is
properly the protector of sheep, for "
and goats, and rams, and lambs,
he
is
In the
horns.
Roman
oves,"
of April, the shepherds
tail,
and and
mythology, the larger cattle were
under the protection of Pales, at whose
fire,
Pan curat
described as " semicaper," with goats' feet, and
festival,
on the 21st
had ceremonies of purification by
remarkably like those of the Celtic Beltane.
Romans
sider the tendency of the
If
we
con-
to multiply their gods
by
assigning peculiar subordinate functions to each, so that no
operation of nature, no
might be without
its
human
affection,
presiding deity,
no
craft
or trade
we may regard
Pales,
Faunus, and Inuus as a threefold division of the labours of the Arcadian god. cattle,
Pales has charge of the large, horned
Faunus protects the cows, the
sheep,
and the goats,
while Inuus cares for the lambs, and generally the young of
Faunus's flocks and herds.
I
would therefore derive the name
Inuus from the G. uan, "a lamb,"
Arm. oan. Corn, on, K. oen, plu. wyn, and although the termination -uus is not uncommon in Latin, and has apparently no special signiingenuus, arduus,
ficance, as in
pose
it
to
have the same force as
in
Inuus
I
sup-
has in eedi-tuus, the " of a temple, and in Pala-tua, the " tutelary
" custodian "
goddess of the Palatine
hill,
" the protector," for
it
where Pales dwelt. Here the stems
are aed- and Pal-, and the -tuus
is
sedi tumnus.
the same as
an older form ofsedituus
must be a softening
which again
the word
&c., yet
A Roman
uan-umnus,
of a
-tumnus,
is
aeditumus,
still
older form,
peasant, frequently pronouncing
" the protector of the lambs,"
would
soon drop into yintimus, and then Inuus.
Arnobius
says, " Pales
the flocks and herds."
and Inuus are
set as guardians over
Here Inuus takes the place
of Faunus,
ABSTRACT TERMS. and
Fannus and Inuus are only two names
if
deity, as
old
275
seems
likely, I Avould derive
the
for the
same
name Inuus from
"a sheep." The dh, changed into its liquid make the word a on, which is much the same as
aodh,
Gr.
n, would
uan above, and this, with -uus added, as before, would give Unuus, Inuus. In either view, I therefore claim Inuus as a Gadhelic name.
There
is
but I do not attach
am
for I is
the
asses.
name which I would introduce here, much importance to it in this discussion,
one other
not sure of
its
antiquity or of
the " tutelary
name Ep5na, It may be the Gr. hipp5n, but
for horses," tection.
It
horses "
and
this
and does not contain the notion
And
their fruits,"
Latin, so
its nationality.
" deity of
as
is
Pom-5na,
''
means
" a place
of tutelary pro-
" the goddess of gardens
and
not Greek, the stem being unmistakably
Ep-5na
I consider a Grecised form of
Ep-una,
with which compare Vac-una, "the goddess of leisure." The root
Ep-
is
the G. each, " a horse " {p for
proof that L. equus,
"a
horse,"
is
more
with the G. than with the Gr. hippos.
h),
and
is
another
directly connected
THE ETRUSCANS.
27(3
CHAPTER
IX.
TERMS USED IN RELIGION,
Fanum,
1.
2.
a Temple.
Favissa, a
Crypt.
3. LitUUS, an Augur's
Wand.
4. j^sar, a God, 1.
Fanum,
Fanum, a Temple.
teniplnm, and deluhrum in Latin are
signify " a temple," but with for
we have such
all
used to
difference in meaning,
some
expressions as " jiro patriis fanis atque
The
delubris" "fana ac templa."
derivation of deluhrum,
from the root luo, " I wash," seems to point to a place of expiation, lustration, purification "
a holy place, a temple."
are primary root-words in
;
But Latin,
hence as
it
comes
fanum and
to
mean
terriplwni
we have no help from
etymology to enable us to distinguish their meaning. is
evident, however, that
fication
than fanum,
for
templum it is
is
It
a word of wider signi-
applied to the space in the
heavens marked out by the augur's wand, when he wished to
take omens, and also to the augur's tent
passages in
Roman
authors
it is
used, without
to religious observances (as, " lucida
templa
;
in
many
any reference
coeli,"
" templa
Neptuni," "templum mundi"), to mean a circular expanse,
an open obtained
spot, ;
but
from which an extensive circle-view could be
fanum
is
always a sacred enclosure dedicated
277
TERMS USED IN RELIGION. some
to
and
deity,
equivalent to Greek temenos.
is
not very clear whether the augur's
templum
It is
was
in the sky
always a circular space or sometimes of another shape, for is
it
described merely as a locus finitiis, circumscriptus, but
the augur's tent, which was also called templum, must have
been round, and the pomoerium, enclosing a space regarded as a
templum, within which the auspices could be taken,
was
also
The Assyrian and Babylonian temples
round.
were round, built in
and at their top was a round
stages,
tower containincf the shrine.
The
were circular in form, the
earliest
and the powers of
circle
evil
is
human
earliest of
the all-potent spell within which the
This mysterious virtue in
must not appear.
the circle springs from
its
being an emblem of the Sun,
the powers of darkness.
Hence,
secrated to the Sun, whose
templum
it,
it
all
circus is con-
stands in the middle
and whose image shines forth from
they have not thought
for
also,
"the
who
away
at his coming forth from his night-chamber, drives
of
abodes
temples were circular,
its
temple-summit,
proper to pay sacred honours
underneath a roof [the circus was open to the sky] to an object which they have,
itself,
in open space " (Tertullian).
Before any sanctuary could be built, the augur observations in the usual way, and
the augur's tent, called
spot, I
only that was ploughed up. to
imagine, where
templum minus, had
when a temple was to be desecrated,
name templum
the
I
his
the signs were favour-
if
able, the temple was built on the
made
it
stood
;
hence,
was the foundation
would thus
restrict
the
building itself and the necessary
would then mean the whole
appurtenauces, while
fanum
space, itself circular,
which lay around the temple, and was
dedicated to the deity. in tracing L. " to
templum
In this view I have no difficulty to the
G. tiomchioll, timchioll,
surround," or, as a preposition, "
round about,"
for,
by
278
THE ETRUSCANS.
the usual change of h into
p
pinna), tiomchi oil be-
(see
comes tyempeul, whence L. tempi -um. This G. word is composed of G. tiom, "time," implying "revolution" (cf.
G. iom), and chioll, which
the H. chul, "to wheel," The G. tiom may become ciom, h for t
root gil (q.v.) (see teine),
and
is
with the root car
this,
makes carciora, "round about
The tiom
preposition circum.
(q.v.)
prefixed to
which
in a circle,"
is
connected with the
is
it,
the L.
H.
kaph, nakaph, "to surround," often used with respect to time as "going round." Thus the G. tiom, tim, "time, a season," stituting
besides
N. timme, "an hour," come from kaph by subt for k, and iox p or h (see teine and tuber)
m
kaph, the root-verb car
and from
it
hour, time,
A
tempus).
'p
compound
for
h
{ch, c),
the
"
temples
" to
go round,"
uair
—
(cf.
L. tempestas and
G. tiomchuairt, and
is
that
temper
is,
and dropping the the root
is
— by sub-
final
uair.
plural of
which,
t,
Although
periodical return, a
component parts show that
The
" of
softened in G. into uair,
now means "a
circle," yet its
refer to "time."
now
tljere, for
the G. tiomchuairt
a
of
tempus
indeed, should not be
cycle,
is
weather"
season,
from this I form L. stituting
means
form a noun cuair, chuair to mean "time,"
I
L. hora, but cuair, huair
"an
also
tempus
is
it
must
used to
mean
the head, and in this sense the Gaels use
camag, from cam, "round, curved," which also is from the H. root kaph. From the root car the S. applies the name karata
to
the
"round" lumps
head of the elej)hant
char-ka a
;
or
"temples" on the
and from the same root the
(equivalent to the G. cuairt) to
mean "a
fore-
S.
has
wheel,
circle."
If
templum,
then, be the
on which the sacred
edifice
name which stood, I take
circular enclosure surrounding
it,
and
belongs to the spot
fanum
I derive the
to be the
word from
TERMS USED IN RELIGION.
"a
G. fainne, solar
and
And
ring."
the Etruscan worship was
if
which doubtless
astral,
279
it
was, the sacred precincts
of the temples were defined, as in the Druidical Stonehenge
and Stennis, by
by a
circular
circles, it
may
be, of
with fainne are the G. fanas, at
first
mighty
"an empty
merely
stones, or
entrenchment marked by the plough.
Connected
space," probably
a sacred enclosure which must not be tilled or infringed,
and fan-leac, an
"a Druidical
with which compare the G. crom-leac,
from G. crom,
" crooked," or, as
curve, a circle." of Britain,
"a ring-stone,"
altar of rude stones, literally
altar,"
a substantive, " a bend, a
Cromlechs are numerous in various parts
and the name contains the same idea as we have
found in G.
cam and
The G. leac
G. fainne.
is
" a flat
stone." I may illustrate my view of the distinction between the fanum and the templum by referring to the Celto-Irish
They both mean a
terms rath and lies.
but the rath includes and encloses the Irish
"
He
rath
is
used to
palace, a fortress,
mean an
visit to
In modern G. and
" artificial
mound
rad-ius, " a ray," rota, "awheel."
MSS.
nnurits.
is
mound, a
(fossa
rounding any enclosure, from the G. ra,
by
the king, says,
et
re, "
it
is
agger) sur-
a
Hence rath
translated sometimes by fossa
With
prince's
a village," but the primary idea in
that of a circular trench and
Irish
an ancient
leaped over the rath until he stood on the floor of the
and thence into the king-house."
lios, I.,
MS., when describing a hero's
circular enclosure,
lios, for
circle,"
L.
in the old
and sometimes
rath, " a prince's palace," from ra, "
some-
thing round," I compare L. turris (" regumque turres"),
"a
tower," a princely mansion, from the root tur, dur, "to go
round "
(q.v.)
Another word of similar import, topography of Ireland
—
in
also
common
in the Celtic
meaning an exact equivalent
of
280 rath
THE ETRUSCANS.
—
brugh, "a
is
a palace, a village, a tower, a
fortress,
numerous
fairy-ring," for fairy-rings, too, are
in Ireland,
sacred enclosures within which these airy beings hold their
shown that
I have elsewhere
revels.
the idea of roundness, as
(bruas), as in the village
" the ditch
For, just as in
which surrounded a
(from charats, " to cut into
"), is
am air, "a trench,
G. word amar,
us take
am air,
bruas and
H. the
fortified city"
mean
used also to
" a wall,"
a trough, a furrow,"
Gr. amara, "a trench," gives the L. murus, let
is brughas From bruas
name Bruis, Bruce.
pomoerium.
I form the L, term
so the
meaning " a
its
Another form of brugh
tower, a fairy-ring."
noun charuts,
this word, too, contains
evident from
is
"a. wall."
Now
and form the compound noun
bruasamair, "the furrow that surrounds the
village or town."
This gives prosimurium, the very name under which Festus describes the
pomoerium, the
sacred enclosure within which
the Etruscans and the Latins built their sider to be the true derivation of
explanation of the name, as
if
This I con-
cities.
pomoerium,
for
the usual
pone, post muros, " behind
the walls," does not meet the conditions of the case. himself speaks doubtfully of the derivation of
from post moerium,
murum ing a
He
locus."
for
tells
he
says,
"Est autem magis
traced a
pomoerium
it
to
in this
fires to
the name, therefore,
be Gadhelic.
manner
to the gods to secure their favour,
flaming
circa
us that the rites observed in trac-
pomoerium were Etruscan;
Etruscan, and I claim
Livy
pomoerium
:
is
The Etruscans
Having
first sacrificed
and having leaped through
purify themselves for the work on hand, the
people yoked together a bull and a cow, both snow-white in colour,
" Alba
jugum niveo cum bove vacca
and made them draw a plough along,
tulit,"
so as to
mark with a
281
TERMS USED IN RELIGION. deep furrow the whole
proceeded, and share
circuit of the city
The crowd
to build.
fell
if
which they intended
carefully followed the plough as
any clods that were turned up by the plough-
outwards they threw them over to the other
The white team was then
With these
rites
did
and
slain
observ^ances, then,
and with these
it
on the
offered
was infant
Rome
side. altar.
first laid out,
Romulus implore the favour
of the
gods to abide on that city which was destined to be the mistress of the world.
The circular form
and the colour of the oxen
of the trench
This furrow or trench was
clearly point to a solar worship.
sacred and inviolable;
marked by stone of
it
its course, like
pillars,
must be kept
the Druidical
clear of houses.
The
city wall or
was usually built inside the furrow on the but
it
with the ancient
was
was
When Rome
niurus
line of the clods,
might be built outside the furrow, so as
whole of the sacred space. city the i^orao&rium
circles,
and an open ring-space on each side
to enclose the
grew
to
be a large
extended, but only " ^nore prisco,"
rites.
Opinions of Others.
Lindsay. — Templum. —Proximately from of iu'Dion
and of tilmildn,
" to encircle or
being introduced in tumil- for euphony.
Uidi, the root
go round," the
p
Equivalent to " a
place encircled or circumscribed,"
Pomcerium. the dative,
—Compounded
and implying " by,
of preposition at,
beside,
hi,
governing
close to,"
tnuTum, the dative plural of mura, Tnuri, 7nur,
and
" a wall,"
'pomcerium thus resolving into the bi-murom, the space " at, by,
near the walls."
Taylor.
— Famnn. —
word Vanth meant
"
A
" death,"
sacred place."
phanu,
" the
and the Yenisseian fenam means " ashes."
The Etruscan temple-tomb,"
THE ETRUSCANS.
282
Fanum.
CoRSSEN.
—From
speak," originally hha-, with the
do-num, tig-num, sig-num, &c.
fa
the root
in fa-ri, " to
same termination
Fanum,
as in
therefore, signifies
locus effatus, a place inaugurated and consecrated by word-
ceremonies.
2.
For
Etr.
3.
Of our
forty
a crypt," see Chap. YII.
"
Favissa,
an Augur's Rod.
LiTUUS,
words this
the only other which
is
con-
is
nected with the Etruscan religion, and therefore I take
The
S.
dada means "a
must be something sacred about
Yama, the regent
of the south,
badges of sanctity, a " staff"
was a sacred
for
it,
and the
it
S.
and a
gives a
"
his
The highest
also of the realm, such as a chief-general or a chief-
were entitled to wear the " crook," and thus held the
The Australian
have their sacred wand,
man,
is
wears the
and the flagellum were put in
rank of princely fan-bearers. too,
to
In Egypt,
deer's skin.
hands as emblems of dominion and majesty. officials
name
dada-tinika
rod, for in the coronation ceremonies
of the king, the " crook
priest,
There
a rod."
staff,
for fraudulent purposes,
a religious impostor, who,
too, there
a
stick,
it
Billy, told
me
for
Ridley says
as a great favour,
aborigines,
" This old
:
what other blacks had
withheld as a mystery too sacred to be disclosed to a white
man, that dhurumhulum,
'
a stick or wand,'
is
exhibited at
the hora (a sacred convocation for initiating the young of
the
tribe),
manhood.
and that the sight of
it
inspires the initiated with
This sacred wand was the
gift
of
Baime
(the
Creator)."
The Magians wore white
robes,
and strange
they bore mystic wands in their hands
;
tall
so also do the
caps
good
283
TERMS USED IN RELIGION. spirits in in the
—
The Zendic harsom
Etruscan sculptures.
wands
these mystic
of tamarisk
due performance of every
sacrifice
—were
essential to the
by the Magian
priests
these they held in their hands while officiating, and by these
they divined and interpreted omens and dreams.
Such
also
must have been the "rods" which the Egyptian hands when they stood in the presence
priests held in their
of Pharaoh,
and by their counterfeited miracles helped to
harden his heart so that " he refused to
The H, name twig" (which and
the people go."
"rod" means merely "a branch, a
for this is
let
exactly the
meaning of
Gr.
slat, as below),
formed from the H. verb natah, "to stretch out."
is
Now, H. natah
In passing into some of
the S. dada.
is
the Western languages, the initial d of the S. Z,
just as the Gr.
dakruma becomes
the Ger. latte, and the E. lath, lattice.
uncommon
an
to prefix
s
dada becomes
L. lacrima; hence
But
a root-word; so S.
to
it is
not
pada-ka
gives L. s-pado, "a eunuch," and S. nihara, "frost," gives
G. s-neachd, "snow"; hence from S. dada the G. has
"a
slat, sense,
rod,"
"a
and the K. Hath, "a rod,"
geometer's rod," with
in E. we an " ell-wand."
way
I form
slat
is
wand"
or augur's
juggler's,
its
(see
K. hud).
speak of " a yard " (that
Etr.
also, in
a technical
compound hudlath, "a
is,
In the same " a rod
"),
and
"a rod," for, while mean a rod of any kind, take a derivative slatamh (pronounced
lihms from G.
slat,
used in a general way to
yet from
it
I Avould
slatav) to mean a rod used for some particular purpose,
and slatavus would it
may be
easily give the Etr.-L. litttiLS,
Or,
slat-thomhas
(pro-
that Etr. lituus
is
the G.
nounced slatovus) "the wand of measurement or divination," for the
G. verb tomhais means "to measure, to
guess, to unriddle."
The K. hudlath
is
the lituus.
284
THE ETRUSCANS.
The
litims, then,
" rod "
the
is
—
augur held in his hand as a symbol of
marked out
in the
omens
to take
—
the staff which the
his office
;
with
he
it
sky the "regions" within which he wished
the te'nvpluT)! of our last article.
was
It
a rod without knots, and slightly bent at the uppel' end,
and somewhat in the shape the Etruscan sculptures,
much resembles
it
The curve on the end
crosier.
on
as represented
of a crook;
a
modern
bishop's
have
of the rod seems to
a reference to divine things, for in the Egyptian pictures, the beard of the gods
end
the
the
like
long and narrow, and turned up at
is
was
similarly bent at the end to
have been devoted at
The
earliest of all
for
Clement
The
of Alex-
trumpets must have been the concha
earliest
made
the seas
trumpets was probably
of artificial
the straight one, called by the in
was
it.
or shell, such as that with which the Tritons
resound.
seems it
There can be no
cavalry.
doubt that the lituus was Etruscan, andria says that they invented
it
to priestly uses, but
Roman
afterwards peculiar to the
called lituus;
also
first
a trumpet
the rod,
Besides
lituus.
Romans tuba;
this
was used
Egypt and in Greece long before the Trojan war, and
also in
Rome
call
the hours of the night and
shell,
and the cornu, as the name
Avar to
the day, was like a spiral
indicates, resembled a ram's horn. ever, 1 claim to
other
ancient
The Roman huccina,
at a very early period.
which was used in
be Celtic,
The name
for, so far
language in Europe
as I
that
lituus,
know, there gives
lituus, and, from a comparison with the Sanscrit,
that the G. root s-lat, lat
is
old
enough
to
howis
no
the word it is
clear
be the parent
of the Etruscan word-name.
A
curious corroboration of the derivation of litims from
the G. slat and
"a trumpet, a
tomhas
cornet."
is
found in the H. word shophar,
The shophar,
like the lituus,
was
TERMS USED IN RELIGION. a horn slightly bent at the end Gesenius,
is
"
G. tomhais), and would
(that
is,
as
an
not
;
this suits the lituus as
shaphar
ing trumpet; but
it
(cf.
meaning of slat-
astrologer's measuring, divining rod; indeed
be
unreasonable to say that G.
tomh-as
toph-) and the H. sliophar are the same root-
the sense of " numbering^ "
" Babylonian numbers
On
a clear-sound-
means "to measure"
also
this agrees with the
The H. shaphar,
word.
the name, according to
formed from the verb shaphar, "to have a
bright clear sound
thomhas
;
285
" of
again,
and
is
cognate to saphar, in
this brings us near to the
the Chaldsean priests.
the whole, I prefer the derivation of Etr. lituus from
slat-thomhas, "the rod
of divination."
Opinions of
Donaldson.
—
Others.
It contains the root
li-,
found in liquis,
ohliquus, lira, litus, &c.
Lindsay. lead,"
ga
—From
hit,
the root of leitjan, ledian, " to
Leitjan, " to lead or draw," in Latin regere
—
this
Latin equivalent being the very word by* which, as " regere fines," the operation
Taylor. it
—The
was expressed.
laws of letter-change enable us to identify
with Samojedic nidea,
4.
For Etr. y^sar,
"a
crook."
" a god," see Chap. IIL, Part 11.
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287
BIRDS.
CHAPTER
X.
BIRDS.
Aracos, Haracos,
1.
Oapys,
2.
a
Hawk.
a Falcon.
3. Gnis, a Crane.
Antar,
4.
1.
the Eagle.
General Names for
These words introduce an
" Bird."
interesting field of inquiry re-
garding the origin of bird-names, and since the discussion of this
branch of
names if
my
as they exist in
I proceed to consider
Trench, in his "
may throw some light on these several languages, I may be pardoned
subject
them
would add that names
name-maker
sees, in
it
;
length.
and "
history "
fossil
;
to this
are often " fossil painting," for the
the object to be named, certain discertain prominent
tinguishing features, are peculiar to
some
Study of Words," has shown how words
often contain " fossil poetry " I
at
these,
lineaments, which
by one stroke of
his mint-die, the
faculty of language, he imprints indelibly on the word, and issues the
new
of all ages.
coin
as his contribution to the word-wealtli
But, just as our standard coinage by frequent
use becomes worn and defaced, so that, after a time, the original so
stamp and legend on the gold can scarcely be
likewise primitive words
crushed
and
clipped
and
often
become
disfigured
in
so
traced,
rubbed and
passing through
THE ETRUSCANS.
288
many
languages and
many
lips,
cognise the mint-stamp, but, is
The numismatologist
decisive.
medal of ancient
coin or
that
when
it
to
difficult
is
re-
recognised, its authority sets greater value
on a
whose birth and lineage he
date,
has had some difficulty in discovering
so a philologist finds
;
a pleasure in tracing the career of an ancient word from
may
birth, it
The
changes down to the present hour.
by
its
be four thousand years ago, through all its portrait-painter,
laborious and oft-repeated touches, at length transfers to
the canvas a faithful copy of the features of his friend, but
the word-maker, by the immediate exercise of that divine
man
faculty which has
been given to
by one descriptive
stroke, the
and leaves
an evidence of
it
there,
alone, calls into being,
whole image of the his creative power.
object,
Words,
then, are fossil painting.
The names descriptive
;
of animals are, in their original state, eminently
either they imitate the voice of the
for (I.)
animal, as "cuckoo" or
(II.)
they express some distinguishing
feature, (1) in its appearance, or (2)
" glutton"
the L.
" noctua,"
" the night-bird," the Gr. "
Now, the Etruscan " the
hawk " and
in its habits, as the
and the
aix" " the
"
S.
niga-dana
"
leaper," the goat.
birds aracos, or haracos, and capys^
" the falcon,"
in natural history,
both
belong to the order Raptores, or " birds of prey," which includes the eagles, the hawks, the kites, the owls.
Their features are shortly these pointed
bill,
more
wings and rapid
;
— They
or less curved, bright piercing eyes, strong
flight
;
sharp, prehensile claws with
they seize their prey and hold
it
fast.
this order are noble in their aspect, eagle, (2.)
is
As
not unworthily designated to
their habits, they rise
circling flights
;
(1.)
have a strong
The
which
larger birds of
and one of them, the " the bird
into the air
they mount to a great height
;
of Jove."
by rapid they catch
289
BIRDS. their prey
by
Another
not by guile
force,
accessible rocks
;
order, the Insessores,
may
few birds which
illustrate
They
or " Perchers," contains a
this inquiry, the raven, the
them may be added the magpies and
crow, the rook, and to
the jays.
they build on lofty in-
;
they have a harsh voice.
are all remarkable for their sagacity
their cunning watchfulness, and, in their habit of pilfering
the tops of lofty trees in
common
their note
is
harsh
with the Raptores, that they
when disturbed by the approach
rooks,
for
they build in high places, usually
;
;
a domestic state,
and
;
fly
they have this in circles
;
the
of a stranger, leave
their nests on the tops of the tall elms,
and
fly
about in
airy gyrations overhead, deafening the ear with their hoarse
cry
;
and the raven
in circles in the higher regions of
flies
the clear blue sky.
The Etr.
o-uis
Grallatores, or
To
storks.
fit
brings
the
"Wading Birds," the cranes, the herons, the them for their mode of subsistence, they have
long and slender
legs, for
warily watching for
they wade in marshes, lakes,
fish, frogs, slugs,
about, as
it
were, on "
echassiers
;
like the raven
homes on
lofty trees, and,
ground, they
another order of birds,
in
fly
stilts "
swiftly
power of their wings
;
or
worms
;
rivers,
they move
hence they are called in Fr.
and the crow, they have their although heavy in rising from the
when they have obtained
the
full
they are migratory.
;
Several of the birds which I have named, especially of
the rapacious and the wading orders, are famous for their
Foremost among these
attachment to their young. stork,
the " pious bird
bird " of the
Hollaad, and
Dutch it
is
;
" of its
is
the
the Hebrews, the " household
home
is
on the house-tops in
never disturbed there by
man
or boy.
As an instance of its affection, it is said that on one occasion, when the town of Delft was on fire, a stork was seen U
THE ETRUSCANS.
290 endeavouring to carry
off
chimney-pots, but failing in her
them
perished with
The
watch over
its
is
known
she remained and
young
120 days
for
One
for its family affection.
by the Egyptians
of old,
was believed
in every year,
to
and even,
them with blood from
in lack of other food, to feed
thighs
efforts,
the
!
vulture, also,
species, reverenced
among
her young from a nest
its
!
General Terms.
I.
Our English name bird that can
fly," in
correct term
which sense
fowl,
used to signify " any animal
is
it
has usurped the place of the
from A.-S. fug-el, Ger. vog-el, L.
The word bird properly means the The
fug-io, E. the flyer.
''young" of fowls, from A.-S. bird, brid, root breed. Celtic terms for
"fowl"
— —
"bird"
or
K. edn, Corn, edhen, Arm. ezn
viz.,
G.-L eun, ian, But are
are identical.
these words autochthons, or are they immigrants
Let us
?
see.
The roughest dialect fowls."
K. edn, in which ad-ain means "a wing," and ad-ar means "birds, The root, then, is ad, ed. Now, in G.-L, ite
means "a iteal, fly "
"a
of these forms
the
is
from which are formed the noun
feather, a wing,"
flying on wings," and the verb itealaich, "to
as a bird.
The
this root is that of
original idea, however, conveyed
"motion" merely,
for the
"to move," and the H. has nad-ad, "to move," wings of a it is
the
bird, " to flee, or fly away."
first
H. nad,
in
when
H. naah, yaah, "beautiful"; nat may assume such forms as
y, as
or the S.
yad, head or ead, hed or ed, which
means
as the
letter n,
radical in a word, frequently changes into the
sound of the semi-vowel thus the
The
by
S. has nat,
K. "to
fly."
To
this
last form,
root
hed
or ehed,
add the formative
291
BIRDS. letter n,
which in Celtic
is
variously vocalised as -an, -eau,
-ainn, -uinn, or yn, and we have the K. ad-ain, wing," and ehed-yn,
ad-er-yn, "a
tive
"a
"a
and edan, contracted into edn,
bird,"
The G. eun, "a
bird."
"a
and with a double forma-
bird,"
comes from the same
bird,"
for H. nad-ad is softened may become yud, hiid, eud, That these whence eudan, G. eun, "a bird," plu. eoin.
H.
differently vocalised
root,
into nud, which
;
similarly
were the successive stages of transformation
K.
w^ords
hud and
hodi, of which
is
shown by the
hud means "to
augury," " to take omens from birds
"
(cf.
practise
L. augurari),
while hodi means "to sprout."
word
This
phenomenon
hodi presents
In the unbroken language w^hich
in language.
existed before the dispersion of
were
few^,
our view an interesting
to
— —
mankind
but ideas multiplied rapidly
closely,
we
when words
the same word was
used in a great variety of acceptations
appear utterly diverse, and
a time
;
these to us noW'
examine the matter
yet if Ave
shall find that the ditfereut
meanings
spring
all
from a process of generalisation which impelled the word-
maker
to look
on many different things as possessing one
property in common.
To our eye there
between the " flying " of a bird
is little
resemblance
and the " sprouting " of a
cabbage, but not so to the ancient " maker."
For example,
the
H. verb nats-ats, natsa, natseh, means
(1) "to shine,"
r2)
"to
flower," (3)
"to fly"
—
For, comparing nats- with
but they have a connection. the S. nat, "to move,"
we observe
move" forward from darkness rising,
hence " to shine "
move" forward from a
three very different ideas,
;
that nats
means
(1) "to
into light, as the sun at his
then (2)
—
said of a plant
—
" to
state of deadness or quiescence in
winter into the vigorous " sprouting
"to flower," in wliich sense the
II.
" life of spring,
hence
has nizzah, "a flower";
292 and
THE ETRUSCANS. (3)
by transferriag the idea of " sprouting
" to
dition of birds while they are gaining their feathers,
" to
fly
"
—
that
" to
is,
move
"
the conit
means
forward from the condition
of fledgelings to the full privileges of a " fowl," a creature
that can "fly," hence
A
H. nutsah, the
" pinion of birds."
common
to several different
similar instance of one idea
objects
is
found
the
in
S.
"a
"vehicle," vi, vikina,
vaha, "a horse," vahana, vikatna, "the sun."
bird,"
The K. hodi, " to sprout," is thus akin to eun, "a bird." Nor is nats the only root- word in which this phenomenon is
observable
;
H. jDarach means
for the
in Syriac, " to fly";
motion," and from
it
the
and
gabh means "to be
root
Gr,
" to sprout,"
comes the verb gabh-laich,
''
to
in
throw
out branches"; the G. root cinn means "to sprout," and
from
it,
by changing k
into
p
S.
(cf.
papa,
" bad,"
and Gr.
kakos; E. peep and Sc. keek; G. crann, "a tree," and K. pren), comes the. L. pinna, which, like G. ite, means " a feather, a wing."
The
Celtic root, then, " to move,"
is
the consonant -d or
-t
preceded by a vowel, and that vowel sometimes aspirated, as -ad, -ed, I
id,
From
-ud, also hed, hud.
take the L. supine itum,
" to
move," and the
ithere or ithair, where the
ire, as if
the form id
th,
infinitive
according to the
The
usual principles of G. pronunciation, would be silent.
same
root,
under another eath-ar,
"flight,"
become sud or seud
n
skiff,"
The K. form hud,
handed."
tive
"a
spelling, appears in the
if
eath-lamh, "ready-
and
transferred into G., would
(see halen),
and
this,
with the forma-
added, gives G. seun, " a charm," whence
" augury,"
and seunmhor, " practising augury"
from the use of the bird
— G. eun—
I have not found the S.
nath-air
—
a general
term
seunadh,
—
all
taken
in augury.
root-form for
G. eat-al,
nat
" a serpent,
in
G., unless
a snake,
an
293
BIRDS. adder, a viper"
—be
derived from
it
nathair
if so,
;
describes
the peculiar motion of these animals, like E. snake, from
A.-S. snaca, S. naga, " to creep." a
is
common one
who performs E.
-er
in G.,
the
" I swim, I
natho
implied
The G.
From
creeper, the serpent."
move" forward
{th silent), gives
The
supine of no.
remain in no,
they "
fly "
;
the verb,
in
nathair,
and
(cf,
The L. noun
drowned seamen.
the root nat, as
it
Annas
the
With L. anas compare the G. name
and
in India,
Anas
bably come from the same south of Scotland,
as
" in
duck," tonnag, from tonn, " a wave," and the Gr.
nessa, "a duck," from neo, "I swim,"
The
motion seems
antar), which pretty well describes the duck's
partiality for water.
"a
written
"nant," they "float,"
were an-nat-s, " the bird that moves forward
water
for
this, if
original idea of forward
of
"the
is
cannot be formed from the
it
anas, "a duck," also appears to have in if it
then,
L. no, Gr. ne5, "I swim," for as
for Virgil says of bees,
so also
the
like
the root nat 1 take L. nato,
in the water,
L. nato has the a short,
to
-air
and usually designates the person
action
reader.
in
The termination
is
in SjDain root.
certainly
old spelling of the
name
The river-names
—
The
Latin forms
river
Nith,
named from the G.
is
Neith, and
—
this
is
pro-
in the
root nat.
the same
Neithe, the water-god of the old Gaels, and the same
as the Etr.
god-name Neth-tin-th, Nethuns, Neptune.
In connection with the root nat, as applied to
may
birds, I
here refer to the Etr. word iietsuis^ which appears in
an inscription at Chiusi, and I divide
it
into
net
is
supposed to
or nat, " a bird,"
mean
" augur."
and the G.
fios,
" knowledge, art," from which the G. has fiosachd, "divination,
sorcery,"
teller."
and fiosaiche, "a soothsayer, a fortune-
The two
root-words,
if
combined
written uat-fhios, where the aspirated
/
in
G., would be
being sounded
li
THE ETRUSCANS.
294
Netsuis, then,
readily changes into s (see halen).
is
by
in divination
skilled
of this
And
birds."
the meaning of L. augur
word from avis, "a
my
this, in
The common
also.
and garrio, "
bird,"
" one
is
opinion,
derivation I chatter,"
not apposite either to the augur or to his omens, but I
is
take the second part of the word to be the G. geur, " sharp,
keenly attentive
sagacious,
au-gur
is
one who
(whence L.
"
a-cer),
"keenly attentive"
is
that
so
the signs
to
drawn from "birds." Another form of the H. verb nud
nus, "to
is
and
nas, nis, " fleeing, fugitive."
its participle
ciple, if
prefer to take
The
neith. as in
eirich, " I rise," L, or-ior, is
(a)ush, (a)uth
G. airo, or-numi, so
ed, ad
it,
fly
—
as
but not on high.
has cognates in H., for
mean "to rush
violently upon," the
a (H. ain) conveying the idea of " impetuous harsh-
ness."
In passing into G., this
harsh palatal sound, and
may
Thus H.
(a)it
(" rapere
atque abire
"a
through G.
the "flyer" that " rises" in the air
The G. root-form
its
fly,"
or-nis seems to be the G. eir,
opposed to the hen and others which
initial
This parti-
equivalent to or-nith-s,
is
from H. natsa, " to
it
syllable or in
that the or-nis
(a)it,
to
used as a noun, like L. anim-ans, sap-iens, might
give Gr. or-nis, but as the word I
flee,
away by flight,"
hasten, to be borne swiftly, to take anything
kite,"
" flight."
battle,"
is
initial
"),
I,
L. fug-io, Ger. flug,
as in
spear," L. cat-eia
the same root-form the
H. has
is
cath,
" an
and gaes-um.
onset,
From
"a rapacious bird," "an eagle." This Gr.
usually taken from the Gr. verb aemi,
blow," but this derivation
is
a
(a)it,
the same word as the Gr, aetos,
bird-name
or g.
c
and perhaps the A.-S. Scotch gled,
Other derivatives are G.
"a
has usually
give G. gad, gold, "to rob, to steal"
by inserting an
gath,
letter
represented in G. by
not descriptive enough,
"I and
295
BIRDS.
"an
the Gr. form ai-etos,
word with the H.
seems to connect the
eagle,"
through the Gr. verb aisso, "I
(a)it,
The Gr. generic term oidnos
rush on eagerly,"
is
used to
designate the larger birds, especially of the raptorial kind.
be derived from the Gr.
It is said to if to
mean
"
ai-onos
shall find reason for writing it
—
for aith,
adj. oios,
"alone," as
a solitary bird," but as this inquiry advances,
oith
an old G.
is
and oit-eag means "a
blast,
—
that
is,
ai(th)5nos
meaning "keen, eager,"
adj.
a squall" (cf Gr. aisso), while
the -ones, as also in the L. cic-onia,
is
the G. eun,
eoin; oidnos
which the oblique case
describe
the kind of " bird that rushes violently " on
The common
is
"a
will thus
bird," of
prey.
we
its
derivation from oios leaves the termina-
Again, from root
tion -on OS unexplained.
by drop-
(a) it,
ping the idea of violence, and reverting to the forms hit,
hed, in the sense of " moving," we have the G. cith, ceath, ceoth,
"a
the earth
but as
and
c
;
—
j3Eo1.
G. cith
is
shower, dew, mist," that which moves gently on " it
that
droppeth as the gentle rain from heaven " is,
h
—and p
interchange, as in Gr.
;
hippos
(h)ikkos, S. papa, "bad," and Gr. kakos, the cognate with Gr. pet-omai, "I
Homeric pet-eenon, "a
bird,"
pat-ana, "a
S.
"a
moth," "the sun," and pat-atra,
and the
fly,"
wing."
bird,
a
With the
same word cith, ceath are connected the Gr. kiatho, contracted kio {th silent),
kichano, "I arrive
"I
go, I sail,"
at," and,
hikneomai, "I come,
kiko, "I make to go,"
by metathesis, hike, hikano,
I go, 1 arrive."
The H. (a)uth, the
last
of the three
H. forms given
above, yields the A.-S. cyta, E. kite, a word which I have
not seen traced beyond the A.-S. like gled, the bird that
Of
;
in this view
"rushes impetuously" on
L. avis, " a bird," there
is
it
its
no derivation in the
languages, but a satisfactory one
may
means, prey. classic
be found in Celtic.
THE ETRUSCANS.
296
The H. verb (a)upli means (2) " to
in this
"to cover with
(1)
fly,
word the
ain
initial
letter ts
quiescent, as in its Ar.
As the H.
augur."
H, (a)uph
has a strong affinity for the palatals,
"a
Ch. gaph,
gives
ships;
sometimes strong enough to
is
make it whence Ar. tsajf, "an
overpower the vav and to
form tsaf,
feathers,"
an army, or
to fly away," said of birds, or
wing," and the old G. verb gabh,
which, like the root nat implies motion, for
has
it
in
still
use the future tense gabhar,
shall proceed," and the
derived nouns cabhar,
bird," cabail,
"I "any aged
a navy," cablach,
"a
spear, a javelin."
Now, gabh
fleet,"
passing into Latin, the g
dropped;
is
pronounced gav, and, in
gav becomes L.
thus
"to
flee as
"I
fear," for the
in
But,
bird."
into p, as above, I
it
H. verb (a)uph
also
means
vanish as a dream,"
and the G.
composition " to vanish away."
I suspect,
an army," "to
gabh means
"a
av-is,
retaining the g of gav, and changing
get L. paveo,
fleet,
softened into h, and then
first
is
"a
cabhag, "haste," gabhla, "a
then, that the paTiici terrores of
an army are to be ascribed
not to Pan, but to the Celtic root gav, cav, L. pav.
In G., there to
contain,"
kaph,
another verb gabh, " to take, to receive,
whence L. cap-io;
" the hollow of the
The sum in L.
is
hand
it
is
connected with
H.
" (q.v.)
of the preceding inquiry
amounts
and Gr. the generic terms meaning
to this, that
" bird "
may be
traced to Celtic roots, which again have a close affinity with
corresponding words in
From
H.
Celtic language (and at present I
Gadhelic form)
is
this
I infer that
examine
it
a very ancient language, for
the
only in it
has in
its it
simple biliteral and triliteral roots which evidently belong to the one primitive language
work
of the Latin language
as "wing,"
is
;
I infer, also, that the groundCeltic, for
such simple ideas
"go," "take," "fear," are expressed in Latin
297
BIRDS.
by words whicli come from the Celtic and not from the Greek.
II.
The terms used
to denote particular birds.
Of
{A.)
Having disposed come
Particular Terms.
to individuals
Raptorial Kind.
of the general terms ;
and
hawk," and capys, "a
me examine
first let
" bird," I
the names of
belong.
falcon,"
And
our inquiry
show that the names of these birds describe
(3.)
Some Some Some
(4.)
Their habits as raptorials.
(1.)
(2.)
Now, sees
meaning
the raptorial kind to which our Etr. aracos, " a
bii'ds of
will
the
noble or ethical quality, physical peculiarity. accidental quality, such as voice, or flight.
the moral qualities, the early
(1.) as to
them only
in the vulture
for the vultures,
and unsavoury affection for,
food, yet
win our admiration by
and devotion
—was
to, their
held
and was often
in
young
high
Elba;
it
is
it
justly,
figured
;
is
common
about the
size of
their strong
one species
by the
reverence
on their monuments.
This kind of vulture must have been well Etruscans, for
And
eagle.
notwithstanding their insatiable appetites
the percnopterus
Egyptians;
and the
name-maker
in Italy
known
to the
and in the island of
a raven, but has a noble eye,
and a long slender beak, terminating in a curved, strongly-
The male
white
—
a colour specially sacred
hooked
point.
among
sun-worshippers, such as were the Etruscans
cause and for others,
all
is
;
for this
connected with the worship of the
" sun, the Egyptians regarded the " Cathartes pGrcnoptervLs
as a sacred bird.
298
THE ETRUSCANS.
The
eagle was also to the ancients a " noble bird
could look on the sun with it
loved the loftiest regions of the sky
sagacity, unrivalled majesty, it
was a
fitting
emblem
worthy ornament
;
it
;
in strength, courage,
and swiftly-destroying power,
of highest Jove,
and
its
plumes a
for the head-dress of the highest of earthly
So the Egyptians pictured their greatest god,
lords.
"
open eye without flinching
Osiris,
with the head of a raptorial bird, and gave a similar dignity to their Pharaoh as the " son of the sun," the visible representative on earth of all the grandeur, power, glory of the
sun in the heavens above.
The I.
ethical names, then, are
G. fiolair, fiolar, fireun,
badhbh, K. eryr, Ger. adler, H. racham, Gr. hierax. Of these fir-eun may be at once recognised as made up
of G. fear, fir,
The
bird."
"a man,
eagle
is
by which the poets
a hero" (L. vir), and eun,
of ancient times describe their great
none are more common than the strength of a
heroes,
or the swiftness
and force of the
''generous,"
fial,
and K. eryr
is
alar,
fi
whence fialach, "a
the
eri),
hero, a
K. arwr, "a
H. racham and the
Racham
I.
champion";
hero," from ar,
The Ger.
and gwr, "a man."
badhbh have
—
their origin in the
the white percnopterus vulture
meaning "
to love," with the
and the
badhbh
loving
adj.
the "noble" bird, from adel, edel, "noble," while
is
I.
the
For fiolar, which
remarkable affection which the vulture shows
from
lion,
is
a derivative from the G.
a corruption of
an intensive prefix (Gr.
adler
is
The same
eagle.
meaning of G. fiolar and K. eryr. should be written
"a
the " hero "-bird, and of the symbols
I.
—
for its is
a
young.
H.
verb,
primary idea of " cherishing,"
(which should be
badhamh)
is
taken
baidh, "love," and thus means the "affectionate,
" bird.
The Gr. hierax
is
the "sacred" bird, like the L, accipiter
291)
BIRDS. sacer, the
hawk, sacred among the Greeks, the Romans, and
doubtless, also
among
the Etruscans, whose cctpys^ translated
" falcon," cannot have been
much
the hawk.
other than
There can be no question of the derivation of hierax from hieros, "consecrated to the gods."
hieros
original idea contained in
may be
It
q.v.)
(cf.
'porrectus,
If so, then
the libation or the object offered.
hieros
connected with G. cuir, "to lay dowm," or eir-ich, "to
At
raise."
which
all events,
the -ax
hierax
common
objects,
of
country with and, in
the Celtic termination -ag,
If the root hier-
or from eir-, then
names
is
very usual in the Celtic names of birds, as we shall
is
presently see.
my
its
first
is
be derived from G. cuir,
a pure Celtic Avord, and as the
such as a " hawk," come into a
settlers,
hierax
opinion, the Pelasgians were Celts.
satisfactory derivation
let
me
formed, as above, from fial, " generous "
" one,
a sug-
has appeared.
the G. a fhiolar (pronounced ah^-ular) would
noble
offer
name aquila, of which The G. fiolar,
gestion as to the parentage of the L.
" eagle," is
a Pelasgian word,
is
Before I pass from the " noble" birds,
no
down"
that of "laying
is
an offering before the gods, or of "raising up"
is
that the
;
now,
mean "the
and by substituting the hard palatal h
for h, T
have akd-ular, whence aquila, like the change of G. koig, "five," into L.
quinque.
"the noble, heroic a Romance
The is
Of
course, the Fr. aigle
means is
only
corruption of L. aquila.
derivation of the
uncertain.
ful,"
bird."
If so, aquila, like fiolar,
The
first
H. name syllable
for the "eagle,"
an epithet applied to "nobles, princes"
" princes," literally "
azniyah
az means " strong, power-
powerful ones
"),
(cf.
H. addirim,
and the
last syllable
yah suggests the idea of dignity. Azniyah may therefore mean the " majestic king" of birds. (2.) Those raptorial birds that are named from some
300
THE ETRUSCANS.
peculiarity in their features are not numerous.
wonder
men
names
at this, for such
—a
are
I rather
common enough among
which Naso, Strabo, Egbert, Duncan, Great-
fact
head, and a whole
army
Gray, abundantly
testify.
of colour-men, White, Black, Green,
In our
list
the only names of
this
kind are L. falco, Ger. falke, Fr. faucon, G. parra,
and
I.
croman,
The
describing the shape of the beak.
all
falco, Fr. faucon, is obvious from L. falx, falcis, " a pruning or reaping knife, a sickle."
But
is
derivation of L.
Few
the Ger. falke taken from the L. falco?
man
etymologists will acknowledge that so primitive a
as "
hawk
" is in their
Gor-
name
Neither the
language a loan-word.
L. falco, nor the Ger. falke, has the appearance of an original root, for the root c or
h of the termination
the root
is
fal,
To
monosyllabic.
is
the
is
my
common G. ending
which in G. means
eye, the
-ag,
and
" anything round," as
" a ring, a circle, a sheepfold, a scythe,"
The E. L. falx. " word fold (A.-S. Scotch fauld), as in sheepfold," also comes from
hedge
in,
" to
which, as a verb, means
fal,
protect,"
whence probably the G.
The E. fold
the noun fialar, as above.
adj.
surround, fial,
and
in this sense
is,
in our etymological dictionaries, erroneously attributed to
L. plico, " I
fold."
Now,
if
the G. fal be the root of these
L. and Ger. and E. words, the Celtic must be a very old language, for that
is
the oldest and least adulterated lan-
guage which has preserved the root in
its
simple form, and
in a general non-specific sense.
In the
name
riabhac, " a
jaarra which
kite,"
we have
and the K.
in the
bar-cud, " a
G. parrakite," the
parra and the bar are the same word, and may be the G. bar,
K.
suits the
j)ar, "
a spear, a lance, a dart," but this scarcely
curved shape of the
fore, derive
kite's
beak.
I would, there-
the word from the G.-I. root car, " any curve.
301
BIRDS. twist, or bend,"
whence
carran, ''a
I.
The
compare L. falx, falco.
c
sickle,"
with which
may change
of car
into p,
G. ceann, "a head," K. pen, and this gives parra. The L, bird-name parra, which is supposed to mean " a jay" or "a woodpecker," will come more appropriately among as in
the bird-names beginning with
The for it
name croman,
G.-I.
comes from the " a hook,"
cromag, (3.)
adj.
corra.
Gr.
" a kite," illustrates L. falco,
crom, "crooked, bent," w^hence G.
and K. cryman, " a
sickle."
There are only two or three bird-names that are
taken from the harsh scream which the bird utters when flying,
name
and especially when pouncing on for
" the
vulture
"
criosach or iongnach added,
who
screeches,
shrieks,
" striped,"
and iongnach
(a.)
The G.
prey.
Sgreach-an
means
formed from ionga, " a nail, a
is
The Gr. kerchne,
(6.)
the kestrel," the " hoarse "-voiced bird
"
adj.
" one
is
criosach
screams";
or
claw, a talon," whence L. unguis.
kerchneis,
its
sgreachan with the
is
comes
from the Gr. root kerch-ein, " to dry, to make hoarse,"
and the
to the to
nis
suffix -ne, -neis, looks like
or perhaps
it is
ezn, ein transposed.
= G.
eun,
Kercho
"a bird,"
itself is
G. word searg, E. sear, which means "to
dry";
its
H. form
originally " to scorch
charak, charar, "to burn,"
is
and shrivel up," whence H. cheres,
" the sun," " the scorcher "
;
from the same root come L.
areo, uro, Ger. bar, hyr, "fire."
In this instance, the Gr.
has preserved the harsh sound of the H. while the G. has softened
example
will
akin
wither,
it
into
se,
initial
of
consonant,
which another
be found presently in the G. seabhag.
With kercho compare the K. cryg, "hoarse,"
fern,
cr^g.
The H. ayah means verb avah,
" to howl."
the " clamorous " bird, from the
802
THE ETRUSCANS. Most of the birds
(4.)
in
our
list
peculiar habits as rapacious birds, the
pursue and lay hold of their prey
;
named from their manner in which they are
they rush violently
for (a.)
on their prey, as K. cud, Gr. iktinos and aisal5n
(&.)
;
while rushing on their quarry they utter a harsh scream,
sgreachan, Gr. kerchnei's, H. ayah;
as G.
catch, seize with violence, hold, carry
preachan,
fang,
seabhag,
away
(c.)
they
captive, as G.-I.
eunfionn,
K. hebog,
L.
'accipiter, Gr. harpe, gups, Ger. habicht, A.-S. hafac (d.)
their prey, (e.)
;
they have nails or talons wherewith to seize and hold as
G.
clamhau, speireag, Fr.
they tear their prey to pieces as L.
dpervier;
milvus, Fr.
milan. (a.)
Of these one
G. fang,
pango
''
(as
—a
name which is phango), "I drive in " a
vulture
if
of the most striking and expressive "
nail.
Fang
ex-
presses the vehemence with which the vulture drives talons into in the
its
prey.
Welsh names
The K. root-form cud, which for the falcon, the kite,
I have already traced to the
H.
is
the same as L.
and the
its
occurs
kestrel,
(a)uth, "to rush violently
Although in modern Welsh cud means "the kite," yet at an earlier stage of the language, it probably was upon."
applied to a larger rapacious bird, the vulture, for cud-yll
and ys-gut-yll, "the falcon," are diminutives from cud,
and bar-cud, bar-cut-an, the usual name for "the kite," is a descriptive term, meaning the cud that has the bar beak, while cudyll coch " red " attached to
(a)uth.
the diminutive with the epithet
The K. cudyll
it.
cidyll, just as the
is
H.
is
root oscillates
From cud comes A.-S. cyta
kite, audits diminutive kestrel (as
if
sometimes written
between (q.v.),
(a) it
and
whence E.
kest-er-el), as from
E. pike comes pick-er-el, and from the root mac, "a spot," comes mack-er-el, the " siDotted" fish; with the root mac
303
BIRDS.
compare L. macula,
" a spot,"
K. ysmot, E. spot. The Gr. aisal5n,
" the
and G. smal
(as if
smacl),
hawk," and iktinos, " the
kite,"
I take from the
root (a) it through the Gr. aisso, " I rush
on."
is
H. The former
made
uj) of ais-,
" rush,"
"take, catch," as in hal-isko-mai, 2nd latter,
iktinos, as
if
aor.
and hal-,
healon
;
the
aiktinos, seems to come from ais-,
"rush," and the G. root-word eun,
Arm.
ezn, ein,
"a
bird." (6.)
The names G. sgreachan, Gr. kerchneis, and H.
ayah have been (c.)
Under
tributions,
explained already.
head nearly
this
friends aracos, " the
these
all
and among these we hawk," and
our languages send conshall
find
our Etruscan
capys^ " the falcon," for
names indicate that these birds
violently seize
tear their prey.
the names preachan, seabhag, eunfionn, hebog. these, the G.-I.
preachan comes from
is
"gTasping, ravenous."
therefore general in
its
Of
the verb jDreach,
" to grasp, to lay hold of," whence the adjectives
preachanach,
and
In this sense, the Celtic languages give
preachach,
The name preachan
signification,
and
is
accordingly
applied in G. to " a crow, a raven, a kite," or to any " pre-
daceous
The
bird."
which are
in
epithets
criosach
and iongnach,
G. attached to this general term so as to
limit its signification to " the vulture," have already been
explained.
From preachan
I take the L. verb i^rehendo,
prendo,
" I lay hold of"
This word preachan can show a very ancient descent, for it
claims kindred with the antediluvians.
or pra, which we find in the
par-ach,
&c,,
L.
S.
The
prah, the
root
is
par
H. par-ad,
frango, 0. H.-Ger, prechan, Goth,
brikan, Gcr. brcchcn, E. break, G. bris.
The primary
304
THE ETRUSCANS.
idea in all of these
is
that of " breaking," but
some
them
of
take the secondary meaning of " breaking in upon," " crush-
"acting violently,
ing,"
which sense the
"to break,"
is
Gr.
oppressively,
preach an
is
or
tyrannically," in
The
used.
H. par-as, "to
identical with
besides the two given above, the
H.
verb bris,
Gr.
break,"
for,
attaches several other
servile terminations to the root par.
The English name Ossi-frage, Os-prey, the same root par, frag, break.
The next
Celtic bird-names are
hebog, which apply
also
comes from
eunfionn, seabhag, and
to " the falcon," or " the
hawk," or " the
names
are interesting as proving the antiquity
of the Celtic dialects,
and establishing the connection of Celtic
kite "
these
;
human
with the earliest forms of
"the
eunfionn, speaks
kite,"
of the
name
is
eun,
"a
speech.
The
I.
name
for
for itself; for the former part
bird,"
and the
fact that
eun
occurs
here so unmistakably as a component part of a bird-name renders
the more probable that the word " bird" also forms
it
part of other bird-names, as oi-5nos, kor-5ne, cic-onia,
ikt-inos, or-nis, cor-vus, mil-vus, cor-nix, pa-vo, as
be shown
will
fionn fionn
more
is
—
The other part
jDresently.
difficult to trace.
the one means " white,
of the
name eun-
In G,, there are two words fair,"
and the other "
to skin,
to flay," but at first sight neither of these suits the kite, for
the bird
is
not white nor does
the verb fionn has in G. yet
if
meaning.
prey.
is
ancient language,
But although and no other,
we
associated a secondary
shall find
and
away by
tropical (1)
"to
force," for a strong
man
" flay " his weaker brother by seizing and appropriating
his goods
H.
its
For instance, the H. verb gazal means
flay," but also (2) " to pluck
may
skin
the sense of " flaying"
we examine another
that with " flay " there
it
verb
and " stripping
pashath means
"
him ''
to
of his property.
Again, the
rush upon and attack for the
305
BIRDS.
purpose of obtaining booty
" (cf.
L. prce-da from the root
par), " to strip any one of a thing, to flay."
meaning
This secondary
fionn makes the name eun-fionn, as applied
of
and the hen-harrier, very apposite
to the kite
weaker
upon the
and, possessing superior power of wing, they
fliers,
rush upon and
them, or compel them to drop their
kill
The name eun-fionn thus
booty.
exactly
it
;
describes the habits of these birds, for they prey
meaning
preserves a
which the verb fionn has
lost,
so simple in
may be regarded as a very phene is a kind of "eagle"
formation,
its
ancient word.
In Greek,
doubtless the same word as It
is
and
so descriptive
Gr.
fionn.
quite possible that G. fionn and E. skin are the
same word. and
and being
it
this,
Thus
fionn with the
:
/
aspirated
hionn,
is
with the aspirate hardened into the palatal k or
c,
gives cionn, which, with the s prefixed, becomes A.-S. scin,
E. skin, N. skinn, skind, Ger. schinden, " to
The form cionn
not conjectural, for
is
it
flay."
exists in the
K.
cenn, " a skin or hide," and the G. croi-cionn, " the skin
human
of the
This word croi-cionn shows us
body."
another point of contact between the Celtic and the languages, for croi-cionn
a hide," which skin,"
is
the same word as Gr. chroia, chr5s, " the
is
whence chroma,
'"'the
colour of the skin," "colour in
general," with
many
cons chros
said to be derived from chroia, but
that
is,
is
chroit-s
—
other derivatives.
is
is
K.
booty, plunder,"
many
lexi-
chr5s
The K.
croen, " a skin, a hide,"
a corruption of the fuller form G. croicionn,
from which I infer that G. Celtic than
In our Greek
the nearer approach to G. croic, and
probably the earlier word.
L. cori-um,
classic
formed from G. croic, " a skin,
is.
is
is
an older and purer form of
Again, the G.-I. word creach, " a modified form of croic, for
skins, hides, or
head of
it
spoil,
means
cattle carried off in
so
a foray.
X
THE ETEUSCANS.
306
As
to the
H.
(a)or,
and
this
kaior
or
etymology of croic,
"a is,
skin, a hide," of
it
seems to be connected with
which the
as usual, rei^resented in
kior by metathesis gives
croi,
and
the G. termination ag, becomes croic.
G.
is
is
Thus
c.
by adding
this,
If this
is so,
H. word
a very ancient language, for the
which the G. croic
letter is ain,
first
G. by k or
then
(a) or,
to
closely allied, is used frequently
so
in the very earliest of the sacred writings.
The next bird-name seabhag esting
Unlike
analogies.
also brings
eunfionn,
up some
inter-
has no obvious
it
seabhag means "a hawk," and nothing more, and even when the termination ag is removed, the root seabh means in G. "to creep softly, to sneak," derivation
and
in
G.,
for
But
this does not suit the habit of the bird.
let
us
H. language for an explanation. In it the verb shabhah means "to lead away captive flocks, herds, or men," and shebhi, shebuth means "captivity, captives." refer to the
The H. letter sJiin, may become sk, sg,
in passing into the
sch as
Western languages,
H, shalah becomes Gr. schole, Thus the H.
and H. shalal becomes the Gr. skulao.
shabhah (cf.
appears in G. in the forms sgabag, "beeves"
creach and sgaba-iste, "robbery, rapine").
soften the initial sg into
se,
If
we
sgabag becomes seabhag, "a
hawk," the bird that "robs," that "carries away captive"; the
name
is
thus analogous in meaning to eunfionn.
And
seabhag is quiescent, like the H. vav in similar circumstances, we have sea-ag, which, with I inserted, gives as hh in
the G. derivatives sea-l-g, " to hunt as in falconry," sealbh,
"a
possession,"
legal
sealbhachadh,
to assert that our E. word seize has
seabh- through the Celto-French become seas, seize.
saisine, a
"seizin," Fr.
term denoting " possession."
Indeed, I its
am
inclined
origin in the
saisir, for
G.
seav may
307
BIRDS.
The K. hebog, "a
falcon,
a hawk,"
only a later
is
corruption of G. seabhag.
H. shabhah gives the G. sgaba, or, sgabh again, by dropping the initial s (as in the L. cutis, "a skin," from Gr. skutos) becomes gabh, a much used G. verb meaning (1) " to seize, lay hold of, make prisoner, take possession of," and is thus identified Again,
while
shortened, sgabh,
From
with the H. shabhah.
this
G. verb gabh I derive
the Etr. capys, ''the falcon," which, like eun-fionn, means the bird that
''
and makes captive
seizes
"
also the
;
Ger.
habicht, A.-S. hafac, E. hawk, L. ac-cip-iter, and the
gup OS,
gups,
Gr.
aigupios
" the
with
vulture,"
(cf ai-etos), which,
the bird " that rushes upon and seizes
Homer, both
prey. this
in the Iliad
name aigupios
"
who is rushing on in his The common explanation of
;
from laoch,
"a
the G. form sgabh, which
hold,
goat")
is
call
still
lachar
it
hero."
derive the Gr. verb echo, I
"a
the Gaels have a nobler conception
of the dignity of the vulture, for they
fast,
carries off its
as " goat- vulture " (from ai for aix,
inadequate and ignoble
From
and
and the Odyssey, applies
to a warrior
headlong career of carnage.
aigupios
compound
its
from aisso and gups, means
I have,"
for
"I take this
is
pronounced sga, I
possession
of,
I hold
was originally scho, as
is
proved by the forms ischo and schetho, and the 2nd aor.
form eschon and
the form
gabh
its
I take L.
And
mood schoien.
so,
from
habeo, "I have," Ger. haben,
"to have," and perhaps Ger. geben, "to
I have
give."
already quoted L. capio as from the G. root gabh, and
connected with H. kaph, but
and
in L. too, there
it
must have been three
each having the form gab, cap; for there
sgab, "to
seize,
me
appears to
make
is
that in G.,
different verbs (1)
gabh
prisoner," L. cap-t-ivus, (2)
for
gabh,
308 "to
THE ETRUSCANS. cap-ax, H. kaph, and
hold, to contain," L.
motion
in the sense of
(see
(3)
gabh
cabail) and the L. cap-essere,
" to hasten, arrive at."
This derivation of the Etruscan capys ing with the meaning of the names of
"a
Gr. bird-name harpe, as
is
these rapacious
examined them, and
birds so far as I have
in keep-
is strictly
all
also
with the
falcon" (whence the E. harpies),
proved by the Gr. verb harj^-azo, " I seize and over-
power, I grasp, I carry off by force." I therefore regard the
Greek gups, "a vulture," and the
Etruscan capys, " a falcon," as derived, both of them, from
G. gabh, "to bird.
So,
if
and as meaning each the "raptorial"
seize,"
the Etruscans and the earliest Greeks were
common language was
Pelasgians, then their
Celtic, for it
not likely that the Ionian immigration supplanted such
is
primary names as gups, " a vulture," and other bird-names yet to be considered.
any one
If
think
it
disposed to cavil at this derivation, and to
is
strange that the Greek "vulture" and the Etruscan
" falcon" should have
would merely
names which
scholars; the Celtic
word gabhar
"a
I. it
goat," but in old
how ? because the word closely connected
if
was
(q.v.) in
known
to Celtic
G. and
I,
also used to signify
originally
with the
as fully explained
are radically the same, I
a fact already well
refer to
means "the
H. tsaphar, size,
and
leaper," being
"to leap, to dance,"
under Etr. copra and
animals so diverse in form,
means
"a horse";
daiiiniis.
Now,
classification as the
goat and the horse can be designated in Celtic by the same
name, surely the Greeks and the Etruscans, both Pelasgians, were
justified in using the
and capys "the ^
seizor,
allied as the vulture
(d)
Among
same Pelasgo-Celtic name gups
the grasper," to
and the
mean
birds so closely
falcon.
the bird-names there are four which refer to
309
BIRDS.
the nails or talons with which these birds are armed, G.
23reachan iongnach, "the vulture," and clamhan gabhlach,
"the
Preachan,
kite."
as
we have
and iongnach means "having
grasper,"
ionga, "a
nail,
"the
seen, is
talons,"
from G.
a talon, a claw," whence L. unguis, Gr.
The other name, gabhlach, means "swift" (which
onux.
certainly
ing," from the root
gabh
clamh (pronounced
clav),
which comes the verb
in G., " a kite," but its root
means
" mange, itchiness," from
clamhar,
"to
scratch";
hence
appears to be a misnomer, until by comparing
clamh with
the G. root original
in the sense of
(q.v.),
clamhan, means,
other word,
clamhan
"movmotion. The
true of the kite), from the adj. gabhail,
is
the L. clav-us,
meaning of clamh
and hence the idea
we
of " scratching."
In the same sense the
G. speireag, " a hawk, a sparrow-hawk,"
G. speir, "a claw," E. spur, and G. speireag, with the
s
learn that the
" a nail, a nail of the finger,"
is
is
formed from
"spur" of the
as the
softened into
e,
cock,
gives the Celto-
French dpervier, "a hawk."
We we is
must not leave
shall probably find it to
sounded
languages, as
clabh
v, is
and the
wound with
claws,"
speir,
m ;
E.
metathesis for
"I
clamh
is
final
Oriental
therefore the
same
Gr. porone, Ger. sporn,
Other H. forms of tsaphar are scrape."
;
thus the root
G. spag, smag,
sgab, sgam),
schaben, "to
Let us now
letter is shin, which,
readily becomes sg
into shab, gives
sgap,
scratch," Ger.
many
Ch. tsippar, "a bird," and H. tsip-
shown under seabhag,
shaph, hardened
The G. tnh
This brings us to the H. tsaphar, " to
shaphar and saphar, "to scratch, to trace the form shaphar; the initial as
yet awhile, for
in G., as in
nail of the finger,"
spur.
clamh
be Etruscan.
letter
pronounced like h
or claph.
poren, "the G.
this root-word
"a
mag
(by
claw," L.
scabo,
scrape," E. scab.
Other
THE ETRUSCANS.
310
insert the letter r in the root,
European languages, however, just as
sealbh, insertion
shabh to form The earliest form
is
inserted in
the root
"a
possession"
(q.v.)
I
seen in
is
I.
gearb
sgearb), "scab,"
(for
schorf, "scab," whence E.
the G. of this
and Ger.
Sgearb (pronounced
scurf
sgerb), by metathesis, gives the G.-I. sgriob, scriob (pro-
nounced
sgreb), "to
to
scrape,
sgriobh, "to
scratch,"
engrave, to write," L. scribere, Fr. dcrire
schreiben, E. write the
s,
gives Ger.
;
crafu
the
root, for
Ger.
and sgriob, sgrob, by dropping
graben, "to
dig,"
The Gr. verb graphein, "to from the same
(e for s),
E. grave and engrave.
scratch, to write," also
K. form
of
sgrob
is
comes
ysgrafu or
dropped), " to scrape, to scratch," and ysgrifenu,
(s
The K. crafu shows us how sgearb sgriob, sgrab became Gr. grapho, "I write," and glupho, "I " to write."
engrave," while the Gr.
compound middle form dia-scariph-
" I scratch as a fowl," not only preserves the s of
aomai,
the Celtic, but
it
also
shows the derivation of the E. verb
scarify.
From these
reflections on the
H. shaphar
it
would appear
that the early framers of the Celtic language found
it
neces-
sary to insert an r in the root, to distinguish between two
root-streams both flowing into their language at the same time, the derivatives of the
H.
root
shabah, "to lead cap-
and of the H. root shaphar, "to
tive,"
scratch," either of
which would give the forms sgab, sgap, sgabh, sgaph. Again,
let
with claws," to nail of
H. form tsaphar, "to wound which Ch. tephar (i.q. H. tsipporen), "the
us take the
a man," " the claw or hoof of a beast,"
is
cognate.
In tsaphar and similar H. words, the tsade has a strong affinity for
gaph
the palatals
;
the root tsaph, therefore, becomes
or caph, and this with
claph,
G. clamh, L.
I
inserted, as in sealbh, gives
clav-us, " a nail."
But the L.
311
BIRDS.
clavus besides meaning
" a nail, a peg,"
King Tullus
that peculiar dress-badge of rank which
for
Hostilius introduced into
Rome
name
also the
is
from Etruria.
These stripes
of purple, the latus clavus and the angustus clavus, were
woven
and were distinguishing marks of
into the tunica,
high rank and of noble descent, being worn only by the senatorian and the equestrian orders in is
Rome,
purple
for
the colour that belongs to a kingly, princely station in
life.
For a similar reason the middle
classes of society in
Assyria wore a tunic which was fringed.
must have some connection with a the connection the H.
lie
Probably an answer
?
this
clavus
but where does
may
be found in
yathad, " a pin, a nail"; whence, tropically,
prince " or "
man
of rank," on
State hangs or depends
" a bolt
Now,
" nail,"
"
or " bar,"
whom,
on a
as
nail,
" a
the whole
and by a similar trope H. beriach,
;
means
" a prince," because
the State, as the bolt secures the door.
he defends
In this way the
tunica laticlavia and the tunica aiigusticlavia were worn
by those whose ancestors had been founders of the
And
as the fashion
also,
doubtless,
name clavus
did the
;
but clavus
G. clamh, therefore the Etruscan language was I shall regard this
State.
and the thing came from Etruria, so
argument as valid
until
Celtic.
is
the
And
some other
language can be shown to have an equal claim to the parentage of the word
;
and even then the question of
priority will decide, for the G.
clamh
is
evidently in point
of time anterior to the Ger, klaue, E. claw.
A
further reason for
designate
social
Etruscan mirrors.
rank,
the
may
On them
use of the
perhaps
name clavus,
to
be drawn from the
Hercules (and he
is
said to
have been the founder of the Western Celtic nation)
is
re-
presented as wearing a leopard's skin over his shoulders,
with the paws and claius hanging down in front over either
312
THE ETRUSCANS.
breast, the very position
Roman
With
dress.
which the purple
this
had on the
stripe
badge of dignity compare the
leopard's skin as the dress of the highest officiating priest in
Egypt, who was usually the king's brother, or some one of royal descent.
One
of our birds
have been given to
—
it
the kite
the L. milvus, Fr,
is
—
has a
because of
mi Ian.
its
name which must
destructive habits
The
name
latter
is
;
it
com-
K. mil-fran, "a cormorant"), and an, that is, G. eun, L en, " a bird," and by analogy L. milvus should be equivalent to mil and avis (cf. cor-vus). But posed of mil
what
mil
is
to spoil."
(cf.
It is a
?
The
G. verb meaning " to ruin, to destroy,
kite, then, the
L. milvus,
is
rushes violently on his prey and " destroys "
This
to pieces.
name
the bird that
the kite, for he
suits
tearing
it,
is
it
indeed a
sanguinary spoiler and robber, and his brother the falcon,
even in the Homeric age, had an equally bad reputation,
he
is
The
transition from L.
" a soldier," satisfied
here.
" a kite," to L. miles,
with the current derivation of L. miles, from L.
Romulus embodied believe
milvus,
not very obvious, but I have never been
is
mille, " a thousand," as
it
for
the " destructive " messenger of Apollo.
miles
to
if
one of the thousand
men whom
for the defence of his infant state
;
as I
have the same root as milvus, I introduce
In those early times the hero was the
man who,
with surpassing strength of body and great daring, could " destroy " in
battle
the greatest
number
of the enemy.
Hence, names of honour applied to a warrior are often
mere epithets
to
mark what we should now
or perhaps atrocit}^
Homer
call his ferocity
praises his heroes
when they
dismiss to the shades below whole troops of slain.
sense I find, in G., for
his
milidh
to
"destructive" blows,
In this
mean "a hero," one famous and miltineachd to mean
313
BIRDS.
and mileanta to mean "
" bravery,"
soldierly, brave."
I
therefore consider this derivation from G. mil, " to destroy,"
a more likely one than that from L.
mi He.
adj.
Cf.
my
derivation of Mavors, Mars.
Now we come Among
to the Etruscan haracos.
the habits of the raj)torial birds, none perhaps
more conspicuous than the manner of and in
stately grandeur,
all
the
is
With
their flight.
composure of conscious
strength and power, the eagle and the vulture rise to a
great height by successive wheeling
circles,
and, even
when
poising themselves on high with outspread wings, they
Nor
continue to circle round and round.
is it
still
the larger
birds alone that wheel their airy flight, but all the smaller
birds of this class can at once be recognised
Hence
theirs.
sun- worshipper
several of ;
them were
hence, also, in the
and Apollo assume the form
by
this habit of
sacred in the eyes of a
Homeric poems, Athene and Athene once
of vultures,
that of an osprey.
The bird-names
kirkos and trior-
of this kind are Gr.
chos; torgos; L. vultur, Etr. haracos, Ger. geier. All these names are taken from two primitive roots, both of
which
exist in
These roots in their H. dress are car-ar
G.
and dur, both meaning "to go round, G., there
is
go in a
to
circle."
In
the noun car, meaning " a bending, a winding,"
as of a stream; the adj. carach, "whirling, circling"; and
car-tual,
"a moving round
in a circle " contrary to the
course of the sun, and therefore unlucky
;
word, gearr, which means " to describe a
name
kir,
"a
city,"
tion for
is
i^U silent),
still
another
The H.
circle."
many forms, both in is Western languages in K. ca}r, in G.
which
the Eastern and the
cathair
and
found in so
—although Gesenius
doubtful, seems to
we know that the
me
early
to
—
says that
come from the
its
deriva-
root car;
Romans, following an Etruscan
314
THE ETRUSCANS. cut a " circular " trench to
rite,
mark the extent
which they were founding, and there believe that the earliest dwellings of
the
name turris
dur
(from root
is
also
good reason to
men were
or car), a
of the city
round, whence
"round"
used by Horace to signify a princely mansion.
name borough derivation of H. kir, "a
English
tower,
Even our
(from brugh, q.v.) supports the
city," from the root car, "to go Other forms of kir are kiriah, kiriath, as in Kirjath-Arba, Kiriathaim in Phoenician the word is
round,"
;
kereth, and in Parthian certa
;
in Russian
it
gorod,
is
with which compare the P. gardan, "going round," as
asya-gardan,
"the revolving
"a
has gherd,
castle,"
millstone";
old
Hindustani has pore.
examples point to car as the root of kir.
may,
it
is
flying in
certain that
carach
in
Persian
All these
Be
this as it
G. means "wheeling,
a circle"; this word, transferred into Greek,
caracos, kirkos, and, with the aspirate, the Etr.
haracos,
c softened
"a hawk."
is
into a simple
With
this
compare
the P. chargh, "a hawk," and from the same root, charkha, " a wheel, a reel." Here, again, a previous remark applies, to
the effect that the language in which the bird-name
significant
is
in itself has no descriptive
power in Greek, but when viewed
as another and reduced form of the G. carach, cant. flight
it is signifi-
That a bird may be named from the manner of is
is
the older and mother-tongue; the Gr. kirkos
proved by the H.
adj.
agur
(cognate to
its
car),
" flying in
mean
circles, gyrating," which, as a noun, is used to " the crane," another " wheeler," though of a different
This derivation of haracos alone would satisfy me that the Etruscan language was Celtic, unless, perchance, some other language with which I am not acquainted should class.
produce an equally satisfactory explanation of the name. The Gr. name triorchos, "a kite," contains the prefix
315
BIRDS. tri and to
"a row
orchos,
be a metathesis
Triorchos
is
This prefix tri I take
of trees." tir
for
kir (k
or
birds,
see
t,
teine).
thus equivalent to kirorchos, the bird that
" wheels round the tops of the trees "
name would
for
in this sense the
;
as well apply to the crane, the crow,
but the Greeks seem to have restricted
and other it
to the
kite.
Another form of the root car a
circle,"
geier,
names
this
I derive
for the
tears " its
geier-vulture,
prey,
and
iolair-fhionn, and (2)
(1)
(2)
the
(1) the " eagle that
" eagle
The word tiomchioll
is
that
(c
—
that
is,
k
—
for
t),
round in
flies
explained;
elsewhere
from tiom I take the L. preposition circum,
become ciom
Ger.
and round in
corroborated by the G. descriptive
is
iolair-thiomchiollach, which mean
circles."
word
vulture," the bird that "flies round
This view
circles."
the G. gearr, " to describe
From
whence L. gyrus.
"a
is
for
tiom may
and ciom with the root
car prefixed makes carciom or kirkiom, "round about
circum,
in a circle," the L.
all
which has been shown
elsewhere.
There now remain only the Gr. torgos, used by
machus say the
derived
to
mean "a
Etr.
from
vulture,"
vultur, the
root
" the
dur,
and the L,, vulture." tiir,
tor,
I
should rather
These
"to
go
are
tiir,
"a
This root
is
both
round,"
which has the general idea of "roundness" when applied to things.
Calli-
it
is
found in G. in the words
tower," tur-ghabhail, "the going round" of the
sun in his daily course, turachan, "a big-bellied person,"
"a tower," toradh, "an auger, a wimble," torr, "a mound over a grave," "a grave," torail, "fertile, prolific." If, to the root dur, tur, tor, we add the G. suffix ag, as in seabhag, we have the word torag, Gr. torgos, "the bird The bird-name torgos, or that flics round and rouiul." tor,
THE ETRUSCANS.
31 G
turgos, by metatliesis, becomes trug-5n,
"a
turtle-dove,"
named from the root tur because of its peculiar habits. Our lexicons invert the natural order of things by derivI rather ing trugdn from truzo, " I coo, I murmur." think that the bird-name came
first
was formed
and
in point of time,
that from the stem trug- the verb truzo, as
if
trugizo,
This derivation
to signify the note of the bird.
of trugdn, " a turtle-dove," from dur, tur, "to go round,"
has some support from the Gr.
which seems
—
a
" a dove,"
be compounded of peri, "round about," and
to
a root ster, which possibly love"
name peristera,
name
which, like
may be
"I
the root of stergo,
H. racham
(q.v.), refers to
the
affection of the bird.
The name vultur Fr.
vautour
is
native to the L. language, for the
Romance
is
As a bird-name
it is
be Etruscan.
Its termination
-tur
in Gr. torgos,
—
that
unique; I believe
trugon; and the vul town-names
as in the Etr.
Yul-ci
and the K. fwltur
corruption,
a loan-word.
is,
is
is
well known,
The name would thus mean If Apollo, who, in
Hellenic god of light,
messenger" (Odyss. first
be the same
the G. Bel, or Beil (inflected form Vel),
of Bel."
may
the same syllable as
I take to
Britons.
Avar,
is
to
Fel-sina, Yul-sinii, Yol-aterree,
" the sun-god," worshipped, as
nation, the
it
is
xv.
one of his
by the ancient
the " wheeling bird
many
aspects,
is
the
said to use the falcon as his " swift
526) at the Homeric
era, surely
a
founding of which dates before the Trojan
be allowed to select the vulture, the largest of the
raptorials, as
an emblem of their great god, the sun, the
largest luminary in the sky.
would detain us too long to the religion
But a discussion
here,
and besides
and the mythology
it
of this matter
belongs rather
of the Etruscans;
yet I
may
be permitted to state briefly some of the reasons which
lead
me
to associate the vulture with the worship of Bel
817
BIRDS.
The Etruscans were sun-
(1.)
regulated
many
or fire-worshippers,
(2.)
They
by the number "twelve,"
of their institutions
the " Twelve Lodging-houses " of the sun, the signs of the
Zodiac
;
one of these signs in the ancient astronomy was the
" vulture."
(3.)
The cone was an emblem
and M. Vultur
rituals,
The Egyptian
(4.)
in the old
fire
was conical and
in Italy
solar
of
god Apis
is
volcanic.
represented with a
vulture on his back, for the vulture was a symbol for Maut,
"the mother," the productive principle
in nature.
(5.)
The
highest of the Egyptian gods are represented on the
monu-
ments with the head of an eagle or vulture.
White
was the sacred colour in the
solar worship,
of the nobler kinds were dedicated
sun
now, the white vulture
;
mon on Elba
;
—
(6.)
and white animals
and
sacrificed to the
the ijercnoptervbs
—was com-
the Tuscan Apennines and in the adjacent island of
and as the eagle was the bird of the
so the vulture
may have been
Eoman
sky-god,
the "holy bird" of the earlier
nature-worship of the Etruscans.
(7.)
There
is
probably a
a hidden significance in the legendary account of the foundation of
Rome, where Romulus and Remus agree
their strife to the decision of the " vulture "
heroes were Etrusco-Pelasgian Celts,
omens
to refer if
these
we can understand
their
;
reverence for the white vulture.
But we must leave
{B) Of
this question thus in outline.
the "
Waders" and
As capys and haracos
arc
now
Etruscan bird -name that remains This bird
is
those with " cutting beaks."
but
still
disposed
is o-nz's,
"the
of,
the only
crane."
one of the " waders," and, along with the
heron and the stork, belongs to
habits,
" PercJiers."
tlie
tribe called Cultrirostres,
Quito different from these in
resembliug them
in
one point of their
318
THE ETRUSCANS.
physical structure, are the Conirostres, those with " round conical beaks."
I will take the " insessorial " raven
and crow, along with
the grallatores, " the waders," because some of the ancient
names Etr.
raven and crow illustrate the derivation of the
for
and of other names
£'7ilS,
for the wading-birds.
These
names are G. bran, I. corrag, K. bran, with its compound cig-fran, L. corvus and cornix, Gr. korax and illustrative
kor5ne,
S.
karava, 0. H. Gcr. hraben, E. raven, H. orab.
But before examining the etymology some other names
briefly refer to
for
of these,
I will
raven and crow, as
G. cnaimheach, fitheach, rocas, Ger. rabe, E. grebe. us observe that the raven, the crow, and the
First, then, let
bear the same general names in G.,
vulture
and fionnag; these names,
as
we have
preachan
seen, describe the
habits of the raven and the carrion-crow, as well as of the
The G. name cnaimh-each, "the crow," evidently the carrion-crow, is formed from G. cnaimh, "a
vulture.
bone," and
may
breaker."
Now, Pliny
equally apply to the vulture as the " bonetells
us that " ossifrage," " the bone-
name
breaker," was an Etruscan descriptive
the " aquila harbata" doubtless the
Apennines. ossifrage, for
Now,
it
He must it is
refer to the
lammergeier of the
meaning
not likely that the word
is still
a
name
for
"a
vulture,"
formed from the G. verb bris, "to break."
may
to
not have it
much
force in itself, but, in
adds to the weight of
my
The L. personal name Neevius, be taken from G. cnaimh, "a
Attus
is
of the
name
of Etr. origin.
happens that in G. cnaimh-bristeach, "the bone-
breaker,"
degree,
for the vulture,
Navius
or
bristeach being This coincidence
however small a
argument. as if
Cnsevius, seems
bone," and the augur
Noevius, of the whetstone
probably an Etruscan.
story,
was
319
BIRDS.
The
rocas, "a. crow," comes from G. roc,
Gr.
or rough voice,"
"a
hoarse
whence Teutonic hruk, E. rook, L. raucus,
" hoarse," as in the expression "
name fitheach
{th
silent),
rauca
The G.
ijaliiinhes."
contracted fiach, "the raven,"
comes from G, fiadh, "meat,
food,
and thus
victuals,"
corresponds in meaning with cig-fran, which I shall presently examine.
The Ger. rabe, 0. H. Ger. hraben is connected with The A.-S. hraefn, from
the Ger. verb rauben, "to rob,"
which comes E. raven,
But what
to hraef-en.
or
gabh
is
sive colloquial
word
in English,
in that form,
carve, to engrave,"
and
grabh, "to
written
meaning
but there
for
is
" to seize forcibly
seize," does
see tuber),
h,
and
seize,"
now
from the
and
devocalised,
"a
"a
is
grasp, a hold,"
grasp, to
griff,
not
the verb grabh, " to
has been
whence the verb greimlch, "to Ger. greifen, "to
By
seize."
to distinguish the one verb
seize,"
greim (m
equivalent
word becomes grab, an expres-
The verb grabh, "to
and suddenly."
other,
is
have seen that Sfab
an old Celtic verb meaning " to
is
G.
We
hrsef?
is
inserting the letter r this
exist in
an older form, and
The
catch."
grasp, a talon, a
come from greim, rather than from the From the form greim that is, greib form grabh.
claw," appear to
older
—
—
I take the
E. name grebe, a kind of diver-bird, remark-
able for the agility and rapidity with which
and catch
its
prey under water.
it
can pursue
Our English etymologists
are either silent or astray in fixing the paternity of this
word,
for,
as
doubt that
it
grebe
is
a Celto-French word, there
comes from the Celtic greim.
grabh, by softening the
(bh=v which raafn,
initial
g,
gives
is
no
Further,
A.-S. hrosfian
or /), rsefian, " to seize, to plunder, to rob," from
comes A.-S. rsefen, E. raven, Ger. rabe. Da. " the
robber-bird,"
the
bird
of
pilfering
habits.
320
THE ETRUSCANS. the root grab
Again,
dropping the
and
becomes L. rap-ere, "to
g,
Romance
its
are formed Ger.
G. reub, "to
by softening and then
hard),
(b
rauben, E.
tear,
seize,
K. rhaib,
to rob,
and from
to lacerate,"
snatch,"
In the same manner
cori'uption ravir.
"rapacity,"
reubainn,
it
"robbery, freebooting."
The Fr. corbeau
a corruption of L. corvus, and Fr.
is
corneille of L. cornicula.
So now,
far the miscellaneous let
and the
names
for "
raven " and " crow
" ;
us classify and examine the names for the conirostres
them
cidtirostres, taking
The Etruscan giiis, " tribe of birds
called
tlie
together.
crane,"
is,
as I
have
said, of the
by ornithologists the cuUrirostres, be" cutting "
cause
they have long, straight
them
I associate another tribe, the conirostres, those with
" conical " beaks, because
beaks.
happens that in some of the
it
languages under consideration the same root-name to
And
birds of both tribes.
close
two
With
is
applied
with reason, for although
observation justifies the separation of these birds into tribes as above, yet the early bird-namer,
these birds as he found carrion, picking
up
them
— —and
either perched on trees tearing
grubs, or wading in the pools
for a meal, observed that
looking on
and shallows
they had one feature in common,
a long, straight, sharp-pointed conical or cylindrical
named them
accordingly.
Thus
instance of a
name taken from
the beak
the E. pike, which
is
that
it is
these bird-names describe the shape of the
bill.
A
bill,
many
of
familiar
a peculiarity in the shape of is
a
fish
with a sharp-
pointed nose.
But
in
considering the
cuUrirostres,
it
will
be
names
of our conirostres
convenient to
arrangement of names which we made birds, viz.:
follow for
and
the same
the rapacious
821
BIRDS.
8.
Some Some Some
4.
Their habits.
1.
First,
1.
2.
noble or ethical quality. physical peculiarity. accidental quality.
names which denote some noble
then, the
or
ethical quality.
The
" the stork," has
H. name chasidah,
origin of the
been much debated, but most etymologists now agree with Gesenius in deriving
eager
desire.
stork,
which
much
so
chasid, " kind, merci-
" to love,"
which implies
This very well suits the character of the has,
in
all
that
it
been distinguished by the
ages,
affection of the parents to
so
adj.
and the root chasad,
pious,"
ful,
from the
it
one another and to their young,
was an ancient belief that the young
after leaving the nest continued to
tended them in old age with dutiful children.
all
know
their parents,
the care and attention of
the " pious,"
The name chasidah,
the ostrich the " impious bird," because she seems to
neglect her eggs and her young.
Romans spoke poet describes
it
the
in,
II. 2,
to do so,
— was
;
it
Latin
late
killed
and dressed
the praitor Sempronius Rufus was
to this fact
as the life of a
a sacred bird
white stork,
us that the
Until the flood of
Romans never
Horace alludes in Satire
In ancient Thessaly the
49.
much regarded Ibis
and
tells
pia and a
as inetatis cultrix.
the stork for the table first
Ambrose
of the stork as avis
luxurious eating set
the
is,
Arabs
therefore, very fitly applied to the stork, just as the call
and
among
life
of a stork
The black
man.
the Egyptians.
was not a bird of passage.
the migrations of the white stork
is
Writ, and by Virgil in his Georgics.
The
was as
stork
—
the
Unlike the regularity of
referred to in Sacred
In Syria, Palestine,
and Northern Africa, the storks are at this day specially protected by the
Mohammedans, and
at
Fez, in Morocco,
THE ETRUSCANS.
822 there
is
and aged storks and
said to be a hospital for sick
cranes.
The Septuagint and some chasidah
sider the
known
" to
render
the word
LXX.
be "the heron," which was also
to
cherish "
parents
its
by
of the Christian fathers con-
"vulture,"
some
;
translators quite overlook the
chasidah
also
translators
The
"hawk," "kite." "stork,"
and render
Greek bywords meaning "hoopoe," "heron,"
into
" pelican."
The E. name stork
German
is
the Ger. storch, which some
etymologists consider a loan-word
it
;
may, however,
be connected with a root which gives the Gr. storge, "love," stergo, " I love," denoting the affection between the parents
and the this
meaning
is
parallel instance of a
varada,
S.
bird-name with
from vara, " a
" a goose,"
lover,
on the Egyptian monuments the goose
And
a husband." is
A
children.
means
the symbol which
" a son," because of its courage
in defending its young. 2.
As
in the raptorial
the shape of the beak gives
names
cor.
all
these
names have
" the crane" is familiarly
them the element
in
known
present day, and in the Irish Bible
But
crane, the raven,
Thus corr, without any attributive word,
by which
it is
is
crane," " the
I.
the
name
to the Irish of the
used in this sense.
corr, with a qualifying adjective attached to
used in G. and in
so here
a prominent physical feature, and
stork, the heron, the
to the
and the crow, and
is
names falco and croman,
it,
is
also
to signify "the stork," " the heron," "the
These descriptive names mean
bittern."
"the moor corr" (the crane), "the white corr" (the stork),
"the grey corr," "the the shallows of rivers
"
fish
corr," "the corr that frequents
(the heron).
The same
syllable is
seen in the Gr. kor-ax, kor-one, and the L. cor-vus and
cor-nix.
These coincidences of nomenclature cannot have
323
BIRDS.
happened by chance
which
application of corr
meaning I
they must be founded on some general
;
find in the
suit all
will
G. word
names are usually regarded
corr.
this is probably true, but there are
my
know
as onomatopoetic
the peculiar note of the bird, as cuckoo.
in
these birds; I
I
—
this
that these
imitations of
do not deny that
some considerations which,
mind, militate against this view, and I find a very
good derivation in the Q. corr, which means "a snout, a
Through the
bill."
Gr. adj.
corrach, which
we
birds that have a rolling eye,
see that corr
from the root car, which contains the idea of
The same
or of "going round."
tunda, "the beak of (cf.
L.
bill,
and
Corr, then,
from
Waders
"
its
is
derived
roundness,"
"roundness"
a round,
is
this is exactly the
the " Perchers " and "
"
principle appears in S.
birds," so called
rotundus).
cylindrical
applied to
is
or
conical,
kind of beak which This shows that the
have.
ancient Celtic name-makers were not unskilful in observing
the essential differences of animals, and, to some extent, anticipated,
by such words as corr and barr, the modern
The Greek korax
division of birds into rostral tribes.
take to be corr with the
-ag,
suffix
Gr.
korone
to
I
be
corr with G. eun, "a bird," L. corvus to be corr with
"a
avis,
bird," L.
or-nis, -nithos, explained.
one name
all
cornix
to be
The Gr. korax has for
corr with nis, as in Gr.
of which terminations have already been
"a crow"
in Irish
its is
equivalent in Celtic, for
corrag.
In G. there was a distinction between the conirostral beak,
which was properly called corr, and the cultrirostral, called barr, for corrag
is
"a
crow," with
its
short conical beak,
hut barr gives L. parra, "the magpie," or "jay," with long and strong beak ever,
is
either
like
a spear.
its
This distinction, how-
not rigidly observed, for in G.,
"a
crane "
is
called
corr-riabhac ("grey"), or parr-riabhac, and
"a
824
THE ETRUSCANS.
kite or hen-liarrier "
called
is
parr-riabhac nan cearc.
In G. the word parr, or rather barr (see burrus), means " the sharp point or top of anything," a word which
found
is
in almost all languages in the sense of elevation or height.
K. forms bar, par, yspar, bring us to the E. spear, "a lance," which is the meaning of bar both in Gr. and K,,
Its
and
this is
a very suitable meaning, for these birds " spear"
The
their prey.
corr and barr
is
in the words
then, contained
idea,
full
that of a straight, round, spear-like beak,
and any one who looks at the beak of the stork or crane will at
how
once see
appropriate
Indeed, the American crane has a
known to From corr
has been blow.
curis, quiris,
" ;
warrior,"
men";
it
it
name
the G.
bill like
a dagger, and
word
in this sense I take the Sabine
is
the
the G.
resembles
and has
its
Roman
citizen
name, " the spear-
curaidh, "a spearman, a
counterpart in the Belgse, "the bow-
the other, Quirinus,
is
the
name
of the deified
picus, "the magpie," "the pike- or spear-bird" sacred,
it
through a man's hand with one
Romulus, as the son of Mars, the " spear "-god, to
was
corr.
"a spear," whence Quirites and Quirinus;
the former of these
men
drive
is
and under whose auspices
was sold suh hasta.
Indeed,
it
spoil
(cf.
taken in war
would not be hard
that the names Romulus and Ramnes,
whom
parra),
to
show
so closely connected
with the earliest history of Rome, are both of them taken
from a G. word meaning " a spear."
But some one may beak merely
?
from falx, hence " a kite."
falco,
is
bran, as
if
beak, and the
Can a bird be named from its for we have already had L. and also the I. croman, " a sickle," " Besides this, the K. name for " a crow ask.
Certainly
;
barr-en, the bird with the "spear
K. cigfran
is
the noun cig, "flesh," prefixed.
this
"-like
same word bran with
This word cig enters also
325
BIRDS. into
composition
tlie
" the flesh-bird."
L.
of
With
cic-ouia,
this comjDare
as
cig-euu,
if
fitheach
akeady
as
quoted.
me now
Let beak."
name
revert to the
I infer that since the
pure and simple, to
may have
mean "a
"a
corr,
long rounded
modern Celts use that word,
crane," the ancient Etruscans
Now, the
used a similar word in the same sense.
Etruscan ^/^/j", " a crane,"
is
very like the
"a
gnos,
Gr.
bill,
a snout, a mouth," and gnos, by changing one liquid for another,
the L. grus,
is
by dropping the
g,
"a
crane," and, further
becomes L. nas-us,
gnos,
still,
As
" the nose."
with gnavus, and gnatus, and gnosco, so nasus was originally
gnasus, and as the spelling with g
form, I regard
gnos as an
is
an old
From gnos
old Celtic word.
the G. has gnuis, " the face, the visage."
A
strong
afforded
now tory,
corroboration
by the name
extinct,
for
of
this
derivation
of
gnis
is
an Italian species of " heron,"
but formerly numerous in the Bolognese
terri-
which was occupied by Etruscans, their town Felsina
being the modern Bologna, L.
This
Bononia.
name
is
corrira, a native name, and evidently formed from corr.
These cranes or herons must
among the
have been numerous also
Etruscans, for the beautiful Balearic crane fre-
quents the islands in the Tyrrhenian Sea, and even
visits
the coast of Africa.
Additional evidence of the identity of the ^tY.^^nis and the
G. gnos comes from the G. gnusadh, a derivative
meaning
" a dent or a notched compression."
of the crane has just such a furrow running along length.
Therefore the
case of the crane, even
name more
gnis, gnus, or
gnos
peculiarity of this bill as
bill,"
bill
its
whole
is,
in the
descriptive than corr, for
only conveys the notion of a " spear-like
marks a
gnos,
of
Now, the
but
compared with
it
it
not also
others.
826
THE ETRUSCANS.
The G. gnos
is
therefore, in all respects, a suitable
name
Etruscan crane.
for the
nasus
If L.
derived from G. gnos, then Ger. nase,
is
A.-S. ncese, E. nose, are
Ic. nos,
manner more
all in like
or less directly connected with gnos, which, possessing the g,
a
must be the
oldest
and Ger,
in L.
is
The presence
and parent form.
explained by the G.
mouth," which, like L. grus,
of the
craos, " a wide
only another form of gnos,
is
and the connection of craos in meaning with corr and barr is
shown by
The it
S.
nasa
"a
derivative G. craosnach,
its
spear, a dart."
bears a strong resemblance to L. nasus, but
cannot be supposed that the L. nasus came direct from
the banks of the Ganges.
That nose
words of the
unbroken language
doubted this
primitive,
one of the essential
is
not be
will
the Sanscrit branch of the Aryan family carried
;
name
into India, but
who brought
into Italy
it
Not
?
the Greeks, but the Celts, for the most Hellenising of Latin etymologists will scarcely urge that the nose,
through Greece.
The Greeks themselves got
"the nose" from the Pelasgian sroin this
is
the
common name
Celts,
comes the Gr. rin, hrin, which,
concerned,
may
be written hroin, the
the place of the G.
s in
sron.
It
name
in
G., sron,
and from
so far as the
sound
initial aspirate
is
for
nose,
for
human
for the
nasus came
their
is
taking
clear that this
Gr.
word cannot give the L. nasus. If
any one here objects that
different objects should be
I
must again reply that
it is
not likely that so
named from the one in the
earliest
many
word, " nose,"
stages of language
words were few, and that each root-word, like the patriarch founder of a family or a nation, was the author of a numerous progeny, each individual having his
and
attire,
but
traces of their
all,
when
common
own
separate features
attentively examined, exhibiting
origin.
Nowadays, around the same
327
BIRDS.
domestic hearth, there will sometimes be found one or two
members
of a family unlike
the others,
observer would regard as strangers learn that their form and face,
and
;
whom
yet,
a cursory
on inquiry, we
their hair, their voice or
habits, if not exactly those of their parents, are yet parental,
being derived from their grandparents.
language can
find
The students
among words many
examples of such changes and varieties of
feature.
have only one other remark before
I
names which have the brab,
"a
syllable
cor
I
leave the bird-
H.
the
respects
it
;
raven, a crow," S. karava.
of
and
illustrations
Gesenius confesses
that no root for o'rab can be found in the Semitic languages,
but
cites the
L. corvus as cognate; he observes,
the 6 and the v are no part of the root.
know,
exists in G., for the
H. brab begins with the
letter ain, which, as usual, represents
the G.
also,
or
that
This root, as
is
we
palatal
represented by
g, h, or c hard.
The names L. ardea, Gr. erodios, Fr. h^ron, E. heron, Sc. erne, are all the same word, and are derived from G. This ard, " high " ; the heron is thus the " lofty " bird. sense suits the stork, the heron, and the crane, for they are
each about four feet high, and have the same stately aspect.
The G. ard, in its inflected state, is airde, which, by metamay become Gr. er5dios, and the d aspirated slips
thesis,
into the liquid n,
There
whence heron, erne.
is
no
diffi-
culty in recognising the L. ardea.
The Persians affection,
on the
sick."
The
" Waders." (a.)
" the heron "
bu timar because
of its
timar being a word that means "care, attendance
in the Iliad, 8.
call
The
For some such reason Athene, in one passage employs the heron as her messenger. accidental
These are
qualities
of
the
(a) a hoarse note,
voice of the bird appears in
" Perchers
and
—
"
and
(6) colour.
for "
crow
"
— G.
328
THE ETRUSCANS.
rocas, and,
may
it
be, in
Ger. krahe, A.-S. crawe, E.
hruch and kraa, Goth. hruk, E. kruku; for " crane" K. cregyr and garan,
crow, 0. H.-Ger. rook, 0.
—
SI.
Gr. geranos, Ger. kranich, A.-S. cran, E. crane;
for
"heron"
Of
—
K. cregyr, Ger. reiher, A.-S. hragra.
roc-as and creg-yr both indicate a " harsh voice," roc being the root of the L. raucus, " hoarse," and creg these,
being allied to Gr. kercho, as in kerchneis, " the kestrel
"
Reiher is " the screamer." Of the other names, some may be connected with the syllable corr, which I have (q.v.)
already explained, but the
rest,
especially those beginning
with the syllable cr or car, are onomatopoetic imitations of the note peculiar to the bird.
It is ratlier remarkable, as
showing the accuracy of our early name-makers, that not one of the names
for the stork
the stork has no note
makes
;
—
has this syllable kr or
the snapping of
its
cr, for
mandibles
—
the
only sound
it
castanets.
Pliny, alluding to the voicelessness of the stork,
tells
resembles a crotalism, a rattling of
us that there were some people
who
asserted that the
bird had no tongue.
The
(6.)
colours are
"grey" (glas and riabhac) and
"white" (ban). (4.)
The
habits of these two tribes of birds furnish us
with the names G.-L fitheach, contracted fiach,
K. cigfran and chrych-ydd, L.
iasg,
names have
all
I.
ciconia.
been explained, excepting G. iasg " a
corr-
These fish,"
L. piscis, and K. crych, which means "shallow water." In
fine, to
sum up
this bird-hunting raid, I think it has
been proved that the Etruscan karacos, capys, and gnis are Celtic names, that the roots of most of the bird-names in our
list
are found in Celtic, and that
elementary ideas in
human
and Greek, by words
of Celtic etymology.
many
of the
most
speech are expressed, in Latin
329
BIRDS.
I have gone thus at length and minutely into a discussion of the origin of these bird-names, because I believe
names of mountains,
that, like the first
rivers,
and other
physical features of a country, they too are taken from the
language of the earliest inhabitants.
If,
then, these
names
can be proved to be Celtic, this establishes a strong pre-
sumption that the basis of the population in the countries
where these names were used was
Antm^
For Etr.
Celtic.
" the eagle," see
Chap. IV.
Opinions of Others. Lindsay.
—Aracos. —The
word
same
from arc, arac, "greedy," or (which a
common Capys.
—The
—
that
— —
Gnis.
is,
is
;
Greek
and either
more probable) from
and hahuh.
Greek gups and Teutonic hahuh, "
From hahan,
piter."
have "
root with capys
the
as
hierax, L. accipiter, and the Icelandic hauler
acci-
hafa, haben, "habere," " capere," "to
to possess oneself
of,
Evidently, I think, the
by taking or
seizing.
Teutonic gaNoz, gNos,
genoss, implying a " sodalis, collega, commilito," or " com-
panion " its
in allusion
peculiar
ancients.
Taylor.
to the gregarious habits of the bird,
characteristic
noticed
as
—Aracos.—In
by Pliny and the
Koibal and other Turkic lan-
guages karakus means " an eagle," the
meaning
" bird " in
In Ostiak, kurak is
either
Capys.
"an
eagle."
The
" black,"
first
part of the word
the
Ostiak sarag,
perhaps the Tschazischi karak, Tschjulim ura,
war as,
" bird,"
kus
Kirghiz and other Turkic languages.
the Turkic kara,
" swift," or
Finn,
is
last syllable
" a robber or thief."
— The
second syllable
which we have found
in
may be
the Turkic kus,
the word aracos, and the
330
THE ETRUSCANS.
syllable may be the root Ude kappesun and the Turkic
first
seize
by
force," as well as the
session of."
of capra.
We
have
also the
hap, jap, japysch, " to snatch,
Hungarian kap,
" to get pos-
Capys would therefore be " a bird
of prey."
Ginis seems to be an Aryan word from the same root as the Greek chen.
Donaldson.
— Capys. —
" If ca2vjs=falco,
it
should seem
that capys contains the root of cap-eve, for this would be
the natural derivation of the name."
WEIGHTS AND MEASURES.
S31
CHAPTER XL WEIGHTS AND MEASURES. Versus,
1.
1.
Vorszts
a Piece of Land.
Mantissa,
2.
a Make-weight.
VoRSUS, a Piece of Land.
a word of very uncertain etymology, for land-
is
measures vary so mucti in different countries that perhaps it
is
now
impossible to identify the word.
have been the Etruscan unit of measurement
100
It
seems to
for land,
about
feet square, and nearly the same as the Gr. plethron.
may mean
It
1.
a hereditary patrimony, like the Gr,
kleronomia, from kleros, "a
If so,
lot."
it is
connected
with the L. pars, "a part, a share," and the P. pur, lot,"
from the P. pareh, "a
explained by the lots, lot.
H. gural, a
The G.
uranach
for
—
pars; and fearann
in
If
of
any one by
ear-ann, which also
(like
G.
of fearann, from
-whence L. frango and L.
G. hap^iens
(the root-syllable being fear-),
meaning
falls to
Now, earann must be
(q.v.),
is
the same idea as in z>ors2CS,
furanach) a softened form
the root par, "to break"
"a
pebble used in casting
for "share, portion," is
" a district, a province,"
but of larger extent.
2.
little
hence " an inheritance," that which
means
The P. pur
part, a lot."
to
mean "a
and that
is
farm, land"
pretty near the
voi^'Siis.
vorsus
is
not patrimonial, but a piece of land such
332
THE ETRUSCANS.
any one might acquire by purchase, then the name may
as
be taken from G. ur,
foir, "
a border,"
to signify the piece of land
itself,
—used by metonymy
much
same way
in the
the L. fines, "ends," and the Teutonic mark, in the
Denmark,
to signify " territory."
to be
Gr.
the
The L.
finis itself seems
beinn, ben, "a mountain,"
ary"
"a
In proof of
Gr. oros, "a mountain," and horos, "a bound-
(q.v.);
H. gabal,
" to twist " as a rope,
whence gebul,
by which boundaries are measured"
line
mountains
for
serve as natural boundaries between countries. this I cite
as
name
(cf.
funis), " a boundary," " a chain of mountains."
L. finis,
From
foir
the G. has foirichean, "borders," foiriomall, "territory,"
foirumha, rod,
a
"fringes, borders,"
There
pole, a perch."
is
ing "land, glebe-land"; this
from
foir.
The
and forrach, "a measuringalso is
an old word forb mean-
a corruption of foiramh,
idea of "glebe-land" very well suits the
Etr. vorsus, which was in
all
likelihood a small piece of
Any
cultivated land, attached, like a glebe, to the dwelling. of these words,
The it
author,
if
pronounced fork, would give vors-us.
who quotes
voi^sus as an Etr. word, says that
was " clausus quatuor limitibus."
this description lies in the
the G. foir.
Now,
foir,
horos, " a boundary, a
Perhaps the force of
word "limitibus," "boundaries,"
with
/ aspirated,
"a
border,
hoir, the Gr.
landmark," and hoir gives G.
" a fringe or border, a boundary, a limit
or a,
is
(which
"
is
oir,
the L.
a coast, a country"), and the Homeric
ouron, "a boundary, a measure of distance," and the Ionic ouros,
"a boundary," from which
apparently comes Gr.
ar-oura, "^Zou^/i-land," "corn-land." without violence, be taken from G.
would
thus be the
Columella
says
that
Vorsus may foir.
ager Ihnitatus of the the
Roman
actus,
thus,
The vorsus
Roman
which,
like
law.
the
vorsus, was the unit of land-measure, was called by the
WEIGHTS AND MEASURES.
333
Gauls aripennis, and this word looks like the G. forbh-adh Therefore I consider foir
(forb-ann), "land, glebe-land." to
be the root of vorsus
am
;
inclined to give the
forrh, fors, vors
—
and of the derivatives of
forrach —
preference to
because forrach
still
graphical name in Ireland, and means
foir, I
that
is,
exists as a topo-
" a piece of
ground
"
used chiefly for holding public meetings. another possibility would derive vorsus from G.
Still
feurach (feoirach), "pasture."
feur, "grass,"
sus would be the " grass-land
"
Thus ver-
attached to each cottage.
Opinions of Others.
Donaldson.
— Taylor. —
Lindsay.
—From
I can
2.
I have not
it
meanbh
to
—
light
on
"fourish, square."
it.
Mantissa, a Make-weight
much
to say about the Etr.
is,
mantissa, " a
is
given into the bargain," except that
G-.
maoin, "a small quantity," from
be the
that
^oiw,'" Jiorisc,
throw no
make-weight," " what I take
verto.
'Fromjior, "
mean-amh
—
"little,
G. tomhas, "a measure, mantissa means a "little quantity"
small," and
a weight, a balance."
The G. tomhas
is
the
If so,
to turn the "balance."
pronounced tovas, and as medial
-y
has
a tendency to become quiescent, tovas subsides into toas, so
that
mean tomhas, "a
little
quantity,"
to
mean
cognate
"a
little,"
the
a very old word, for
is
the H. meat,
from maat, " to be polished," marat, "to scrape";
H. meat
is,
other cognates
"to
its
The G.
man-tissa.
man-toas, approaches very near is
pronounced
therefore, equivalent to
may
be H. man, min,
divide, to allot."
"
"a shaving, a shred"; a part," and
In G., mion, "small,"
is
manan, another
S34
THE ETRUSCANS. mean, and
spelling of
minuo,
" I lessen,"
gives the L.
Gr. meidn,
The L. par-vus,
my
"little," in
bearra, like H. meat, means
minor, minus,
" less,"
" less."
"a
opinion,
shred,"
is
G., for G.
whence an
adj.
bearr-amh, pronounced bearrav, L. par-vus {p for 6); and bearra is the H. mar at (6 for m). The root, then, of 7nantissa is man, and to this hour the Lowland Scotch speak of giving a thing " to the mains,"
when
mean
tliey
to say that
it
is
" a small thing given in
addition to the bargain."
Opinions of
Donaldson.
—
Scaliger and Voss derive
quod manu
tensa, " eo
Others.
porrigitur."
It
connected, like men-da, with the root Gr.
it
is
from
manu-
more probably
maten ; compare
frustum with frustra. Lindsay.
—From
tum," proposed or increase";
(1)
meinida, th&i
offered,
or, possibly,
\fhich.
is
"proposi-
and, perhaps, (2) wahsan, " to
simply the Gothic mein-aiths, "per-
jury," in the sense of a fraudulent proffer.
Taylor.
— The
Yenissei which has preserved so
Etruscan words has retained
this.
many
In the Kot- Yenissei
language we find the exact word, mintus, signifying " a little, a bit."
335
DRESS.
CHAPTER
XII.
DRESS. 1,
Lasna, a Woollen Cloak.
2.
Toga,
1.
The
^og'O'
Toga,
was the
"cedant arma
the the
Roman
Dress.
Roman
Dress.
Roman
distinctive
dress of peace;
The "gens togata" regarded
togse."
for
it
as
peculiarly theirs, for even after the influence of Greece had
introduced other garments, they state occasions,
We
are expressly told
cans)
;
it
on
by Varro that the
Tertullian exclaims
has the ^qg'a taken
wore
all
ceremonial
and they forbade foreigners to use
and
Etruria, and
still
:
"
Well
what a
!
from Pelasgians to Lydians
;
its
how
This style was brought to his
colours
;
toga was "
—
that
it is
the
made
of wool,
same way;
still
and
rank and high
—
that
is,
woven
is,
various " regia
arranged in wavy lines of colour,
Now,
I
need not say that the
wear a similar dress is
office.
Hostilius,
in
King Sorvius Tullius was
and worn only by the king. Gaels of Scotland
of
Rome by King Tullus
" picta "
while that of
and " undulata
the
broad stripe of purple, came to be
worn by the Etruscans as a badge and
Etrus-
the words
clavus and Gahinus 1 have endeavoured to show
toga prcetexta, with
circuit
{i.e.,
And under
from Lydians to Romans."
it.
came from
^0£-a
;
like the toga,
wrapped round the body much in
like the royal toga^ its fabric
is
woven
in
THE ETRUSCANS.
33G
stripes of various colours
to
;
the Celtic king of old was entitled
wear seven colours, the priests
The lower part
and the nobles
six,
four.
of this distinctive dress of the Highlanders
by us the "kilt," from an old G. word cealt, meaning "apparel, clothes, dress" (from ceal-aich, "to
is
called
hide," L. celo), so that the "kilt"
we have ally
"to
is
the "dress."
Now,
mean
origin-
seen elsewhere that verbs " to hide " cover,"
and thus the
corresponds with the L.
meaning of G. ceal
original
" I
tego,
cover,"
whence toga.
Even the word clothes means only a covering, and comes from the same root as cloud (q.v.), although one lexicographer takes
it
of "covering"
from L. claudo, "I close"! is
seen in mantle, on comparing
The H.
dismantle.
women, men
The same idea
me'il,
with
it
"an upper garment," worn by
of birth, kings,
and
comes probably
priests,
from the root maal in the primary sense of "covering."
The
S.
ach-ch'hadana, which means
"the wooden frame that of covering.
same root-word
of a roof"
The
the idea
;
as L. vestis, originally
G. from fal-aich, "to cover"; faille.
is
common
means
to both is
S. vastra, "dress, clothes,"
faluinn, " a cloak," L. palla,
Belgium
"clothes," also
"a
pallium
The
covering." (q.v.), is
the
is
derived
and the women's cloak in
The Ch. sarbal, which may mean
either " mantle " or " cloak," is the long, wide trousers
worn
in the East, from the root sarbal,
But
is
tego, toga a G. word
?
Yes.
still
"to cover." For the G. verbs
"to cover" are comh-daich, and cuigh-rich, each of which is formed from the monosyllable daich, taich, tuigh, L. teg-. get
huigh
If
we take tuigh and
aspirate the initial
or huighe, and, with the initial
li
t,
we
dropped,
uighe, from which comes G. uighe-am, "dress, full equipment"; this word is also written uidheam, which is cognate with eididh (from eid, "to cover, to clothe"),
—
the word
337
DRESS.
used by the Gaels when they speak of their dress,
and eid again,
written eidh,
if
n
nilmi, " I clothe," for
in
is
is
own
distinctive
the Gr. verb hen-
G. the liquid sound of dh.
know any Greek word from which to take ifog'ci, Roman dress, for the Gr. s-tego, "I cover," is not
I do not
the
applied to garments the
language,
tuigh, cuigh,
G.
a peculiar
that ^0£'a
is
taich, daich,
in
the
and (th)uige-am, a name applied
sense of "covering," to
go back, therefore, to an older
I
;
dress
the to^a.
like
I
infer,
therefore,
a G. word.
Opinions of
Donaldson.
—
If toga
Others.
was the name by which the Tus-
cans called their outer garment, the verb tego must have existed in the Tuscan language, for this derivation.
Lindsay.
—
thecld, decha, is
Taylor. of
Toga, a Latin form of the Teutonic deki,
name
for the black
Sweden.
From
—The Hungarian
"peplus" worn by
tu, " a needle," gives the root
In Kasan Tatar, from tik-mak, "to
may be
literally
"that which
identified with the
and the Mongolic
goje, " a
2.
"to
or
stitch," is is
This word
toko, tohe, " a shirt,"
garment."
LiENA, a Cloak. is
/c^na,
" a cloak," a word
which Varro derives from lana, "wool"; Fcstus
is
it
is
stitch."
derived tiku,
stitched."
Samojedic
Our next Etruscan word sure whether
women
theckja, "tegere," " to cover."
many Ugric words which mean "to sew"
"garment,"
Doh
implying anything worn as a covering.
the existing
at funerals in
obviously the
is
a Tuscan or a Greek word
;
is
not
the Greek
chlaina, chlanis, "an upper garment of wool," akin to
which
is
chlamus, "a horseman's
cloak." 7.
THE ETRUSCANS.
338
As
the Etr.
The
Gr.
and means "a
IcBfia,
l^in
is
being dropped as in G. kuan, "the ocean,"
Gr. okeanos, which in meaning and sound exactly
derived form, for
it
the root ol with the
is
-ainn, and ol
suffix
But what
olainn
Again,
answers to the Etr. Icena.
itself
us the for "
wool
Now, eire
is
first
What
Our
derivation?
is its
ol,
dictionaries
know
that
The language which can show
the A.-S. wul. form of this name must be a very ancient one,
" is
one of the primitive words of
olainn
in G., while
is " snow," " ice,"
is
and in K.,
to say at once that these
my
a
common G.
the parent source from which the word
is
wool has come? E. wool
is
E. wool, A.-S. wul, Ger. wolle.
is
give us no information, for they are content to
of
very like
a smock, a shroud."
shirt,
an abraded form of G. olann, olainn,
is
''wool," the for
G. word l^in, Idine,
to derivation, the
human
"wool," oladh
od
words have
" snow."
is
all
is
"oil,"
If I
were
the same root, most
But
readers would be incredulous.
speech.
let
us have the
proof.
"snow," and baras, "leprosy,"
I first cite the P. barf,
where the common idea
is
that of lustrous whiteness.
I
next refer to the H. verb tsachar, "to be intensely white,"
whence tsachar as a proper
is
name,
" the whiteness of wool," and Tsochar,
"whiteness."
is
assumes various guises by modifying the final ch
is
r, for
softened
instance, is
into
This its
triliteral
ts-ch-r
constituent letters
changed into
I,
and the medial
and then into y; hence the H. be pure," H. tsayah, "sunny, arid," li
"to shine, tsayon, " arid land," and in Ar. S9wa means " to dry up." tsahal,
I
have already noticed the
a strong affinity for the guttural
which often represents
it
bright, to shine," becomes,
H.
letter tsade has
and that
this is the letter
fact that the
in
G.
first,
g,
Thus H. tsahal,
" to be
gayal, and then ga-e-al.
339
DRESS.
which gives the G. geal, " white," and probably the name
Gaul,
for Virgil speaks of the " white "
Gallic tribes, as
if
vowel into
o,
Take tsahal
again,
and change the
H. Tsochar, and we have tsohal,
as in
then go-e-al, then goel, and, by dropping the the Ger.
eel,
E.
oil,
K.
then soften the h after
gowal,
tsowal,
their
in
origin,
the Ar.
gwl,
wul,
oil,
and we have
K.
wool,
E,
brightness are identi-
H. tsahar, "to be
as in
and a derived noun, itshar,
called from its " brightness,"
body
fashion,
A.-S.
tsohal,
it
intensely
"the whiteness of wool," tsochar, "splen-
bright," tsahar,
dour,"
and make
again,
Thus the notions wool,
gwl-an. cal
gowl,
we have
g,
olew, L. ol-eum, Gr. elaion,
ul,
Take tsahal
ol-ainn.
for
early-
he knew that to have been a distinguish-
ing national feature. first
necks of the
"oil," fresh
and from
its
and new,
so
making the human
" shine."
Now,
gwl-an means "wool," mean "snow."
in K.,
od, eire
ul means "oil," and
Let us take the root gwl.
Where the K, has initial g, K. gwr, "a man," G. fear; K. gwin, "wine," G. fion (Gr. Foinos, L. vinum); K. gwydh,
the G. has
G.
as
" knowledge."
fios,
ful,
/,
Thus K. gwl becomes G.
" to
foilsich,
reveal,
and from ful comes E.
disclose,"
fuller, whose business in Old Testament times (as
from
foil,
"bright"; from foil comes G. foilse, soilse, "light,"
many
But
garments.
aspirate h, and
is
initial
/
in
"whiteness, brightness." ol,
evident
G. often becomes the slight
then dropped, as in uranach
thus I get the G. monosyllabic root uil,
and from
is
passages) was to cleanse and brighten or whiten
From
for
ol, in
furanach
;
the sense of
uil I take G. uille, "oil,"
with a participial termination added, G. oladh,
"oil," and,
with the
common
" wool."
The K.
od, " snow,"
substantive termination, olainn, is
merely the root ol with d
340 for
THE ETRUSCANS.
may
The G. oladh
lacrima).
(see
I
is
sounded ola, and
oleum and Gr. elaion direct. H. roots again. For tsahar we
give L.
Let us now look at our
now
zahar, " to shine, to be pure," the
find
assuming the
ts
And as there is the change of tsachar softer z. into tsachal, so we may assume the existence of a form zahal, although it does not occur in the H. of the Old The zahal may become zohal, zoyal, soial, Testament. sound of
G. soil
as
appears in the G. adj. soilleir, "bright,"
it
and the
G, verb soill-s-ich, "to
G.
soil
root
number sun,"
comes
G.
of other derivatives,
among which
" the bright one," and Gr.
From
shine."
" light,"
solus,
is
and
L.
a
the large
sol, "
the
sel-ene, " moon," as
if
soil-enna, and, perhaps, a-foill-on, " the bright one,"
Soillsich and similar words
"Apollo."
from foil
direct,
by the change
of
/
may be formed
aspirated into s (see
halen).
tahar
Further, the root
of tsachar, and, since
is
found in H. as another form
tahar
exists,
then tahal
may
be
assumed.
This tahal would give tayal, dayal, daial,
or dseal,
whence G. deal-r-ach, "bright," and the verb
deal-r-aich, "to shine." Again,
let
us take our root zahar; this time
we
shall
retain the first consonant of the triliteral, but modify the
medial
li,
and thus form saiar, Gr. seir-ios, "the Dog-
Star," Sirius,
"the bright one," K. eira, "snow," G. eire,
" snow, ice," Gr. eir-os, " wool,"
named from
its
more
to the root tsahal, for
K. gala-eth, "the milky way"
"brightness"),
names
all
by syncope
it
for "
(so
called
from
and the obsolete G. noun galachd,
" milk," from its whiteness.
the
—
airos, " scarlet,"
their "brightness."
I refer once
gives the
K.
milk
"
It
does not seem likely that
and " snow
"
should be derived from
3 41
DRESS.
the same root, and yet the Ch. telag, " snow " (H. sheleg), is
talega in Aramaic, and then means " milk."
fore take the
-achd
for the termination is
in English,
obsolete G.
I there-
G. gal-achd to mean originally " whiteness,"
and
word
it
is
common
just as
Now,
we
But instead
G. noun-termination -achd.
refer it to the
galachd the
of
modern Celts use the shortened form lachd,
" milk,"
lact-, "milk," where, again, few
this gives the L.
this
exactly the Gr. galakt-, "milk," where
is
the akt has no significance whatever until
suspect that the
G. as -ness
in
used in the same way.
is
I is
and
would
the solitary survivor of the three letters
of the original root.
And
if
aspirated, which in its liquid
lachd be written with the d form
n
is
we
in G., I think
Similarly the L. nix
have the Gr. lach-n-e, "soft wool."
seems to come from the G. sne-achd, E. snow; by dropping the
initial
which, moreover, does not exist in the
s,
cognate S. nthara, "frost," the G. word becomes neacht,
neachs, L. nix, genitive niv-is, where the v still
—
that
is,
Gothic snaiws has
w for
ch, as
the Ar.
S9wa
/ The
aspirate ch (cf fire us, hircus).
contains the
for tsacha(l).
Besides the word lachd, the Gaels and the Irish use the
mean
" milk," from
word bainne
to
fairness,"
ban, bain, "white,
word
fair."
I
refer
to
this
as a proof that the idea contained in Gr. gala, L. lac,
" milk,"
G.
adj.
baine, " whiteness,
for
is
that of " whiteness."
"milk"
is
Another obsolete word
word has been pushed out of use in superior
in
laith, " whiteness, brightness," but this this
sense
by the
"brightness" of day, so that now lath, laith
means only
" daylight," " day,"
" day " in the G. and I think that lath, laith
I.
and
dialects,
is
the
common word
for
although not in the K.
must have been
at one time glaith,
from the root gal, denoting " brightness," for there A.-S. gelihtan, alihtan, lihtan, "to
is
light, to kindle,"
the
E.
342
THE ETRUSCANS. This
light.
g
initial
exists in the
still
" pure,
G. glan,
clean, bright " (q.v.)
Now,
g
as before, this initial
G. represented by /;
in
is
hence the G. words fal-aid, any
"polished brightness,"
falc, as if fal-ach, " frost " (still the idea of " brightness,
whiteness (that
fh)
is,
" barrenness from drought "
"), also
fair,"
bright, clear,"
then the h
dropped, and the same root gives G. aille,
is
" handsome,
;
alb
aill-idh, (as if
" bright,"
" white,
al-ain,
al-amh), "white," L. albus, Gr.
According to this investigation, the river-names,
alphos.
Gr. Alpheios, and the L. Albula, later Tiberis, describe the clearness of their waters as mountain streams.
name more under
this
head
is
One
G. eal-adh, "a swan," the
"white "bird, K. alar-ch, L. olor, which has the same
Ger.
itself,
The name
G. ol-ainn, " wool."
initial syllable as
schwan, resembles the Ar. sgwa,
" swan "
as
above
derived from root tsahah, "to be white, shining," "to be
Again, the G. ealadh {dh
sunny."
G.
aille,
silent),
aillidh, "fair, bright, lustrous,"
compared with
may
give the
Gr. eelios, helios, "the sun," "the bright one"; and the
name Apollo, "the," or
as already suggested,
may be
perhaps ap, "son," and the root
the Celtic an, foill, soill
—both Homeric —namely, lukegenes—which
the double sense of " enlightening and revealing,"
them
functions
of light
;
epithet applied to Apollo
take to
mean "born
in
this
of light,"
agrees
of
with the
I
and
also
with the double
function of Apollo as the orb of day, the Phoebus or "shining" one,
who
soillsich, " brightens or enlightens," and as the
god of prophecy, who foillsich, "reveals" the "
swan
future.
The
" claims kindred to the sun, for the poets represent
Cygnus
(L. olor),
as a near of old Sol.
who was changed
into a
swan (G. ealadh),
kinsman of Phaeton, the " shining
" one,
the son
343
DRESS.
This discussion suggests a few thoughts which I subjoin
without amplification.
Comparative philology establishes the existence of root-
1
common
words,
to the earliest languages of the Aryacs, the
Shemites, and the Turanians.
This well-known fact has re-
ceived numerous illustrations in our analysis of Etruscan words. 2.
These monosyllabic
roots, consisting of one, two,
or
three consonants, were originally few in number, but were
the
parents of numerous families of words, merely
prolific
by the modifications of one or other
of their consonants.
Thus, in G., soillsich. means " to brighten, to enlighten," while foillsich means " to reveal, disclose, declare." 3.
Celtic
time than Greek or Latin, and
earlier in
is
often supplies the clue
by which words
can be traced to their primeval ol-ainn, " wool,"
clearly earlier
is
than either Gr. lenos or
L. lana, as surely as the town Oporto
The
wine.
ol of the
original root of the
in these languages
For example, the G.
roots.
is earlier
than "port"
G. and the gwl of the K. preserve the
name
for " wool," while the -sena of the
Etruscan and the -anos, -ana, of the
classic
languages are
merely the Celtic formative termination -ainn, the
I,
here,
as in Indus, being the sole survivor of the three letters of
the
H.
root.
The
Celtic words are like the angular stones
from the newly-rifted rock, thrown in the rushing stream of
human
speech, while the classic
long after cast up
worn, but
still
among
names
are the
same pebbles
the shingle, rounded and water-
bearing some of the colour-veins and linea-
ments of the parent rock. 4.
The same root-name, with
scarcely
any change on
it, is
used by different tribes of the same race, to express different applications of the idea which belongs to the root.
Thus, from
the root zahar, used to denote "brightness" or "intense whiteness,"
comes the
root-syllable cir;
in
K.
it
means "snow,"
344
THE ETRUSCANS.
and one form of
"purpurei
olores,"
it
"a, swan,"
5.
"purpurea lux
means "wool."
in Gr.
ol-or,
eal-adh
airos, " purple " (with which compare L.
it,
Again, L,
ol-eum means
"oil,"
" a swan," but Gr. hel-ios
is
Words may
also
be "
is
the root-word eir
if
upland
the
" the sun."
history," the history of a
fossil
For instance,
formed among
first
" ice";
it
but G. ol-ainn means "wool"; the G.
nation's wanderings.
was
means
G.
"); in
mountain-peaks
of
Armenia, the cradle of the
human
must have meant " snow,"
" ice," the dazzling lustre that
race, there eiros,
eire
shone upon the mountain tops around; but when the Japhet-
removed
ians
to
lower
the plains of
uniform monotony of landscape, or
where snow-capped summits ceased
upon the
eye, or to a
Chaldsea, with
to
its
any other region
to impress their brilliancy
warmer clime where snow never
falls,
then the whiteness of snow was forgotten, and the race, now
become
pastoral, applied the
familiar objects, the
name eiros
to the brightest of
" wool " of their sheep.
Thus
eire,
" snow," belongs to the hunter-state of a tribe or nation,
and becomes eiros, " wool," when the tribe has settled
down on the
plain as a pastoral people.
Opinions of
Donaldson. word, &c.,
it is
—Lcena,
Others.
a double cloak.
very like the Greek
;
—
If it
be a Tuscan
compare luridus,
lac, liaros,
—Like
the Greek
with chloros, gala, chliaros.
Lindsay.
—Lcsna, "a
woollen cloak."
chlanis and the Latin lana, from liuhan, lyccan, " vellere,"
" to tear," as the fleece " vellus
"
was (formerly
it
would
seem) torn from the sheep.
Taylor.
—
LcEiia,
"a
woollen
doubtful whether the word
is
garment."
—
really Etruscan.
Festus It
to be the Gaelic leine, " a shirt," or the Gr. cldaina.
is
seems
APPENDIX.
WORDS PRESUMABLY ETRUSCAN. Besides the is,
words which we have now examined, there
forty
number
in Latin, a considerable
may reasonably set down
of other words
as Etruscan, but as there
which we
is
no direct
evidence that they are Etruscan, I do not intend to discuss
them
in detail
;
I shall take only a few,
and give their pro-
bable derivations.
1.
LiCTOR.
Fascis.
2.
Securis.
3.
The Lictors were the body-servants who attended the consuls on public and
fascis or " bundle in
it
—symbols
to
official
" of rods,
occasions.
Each
carried
a
with a securis, " an axe," stuck
show the power
and death
of scourging
which these magistrates possessed.
It
is
well
known
that
the Gaelic chieftains had the same power, and that even the Scottish barons and lairds,
up
to the time of the abolition of
heritable jurisdictions in Scotland,
had a
like irresponsible
authority.
The G. name
still
of a Highland chief
company."
in is
And luchd
The L. fascis
is
common
use to
mean
the attendants
luchd-airde, from luchd, "people, or
luchdairde
the G. word pasg,
easily gives
"a
L. lictor.
bundle."
346
APPENDIX.
The "axe," securis, that there
is
sagaris
"a
is
presents
more
no Aryan derivation
for
Some
difficulty.
say
But the Persian
it.
"a
battle-axe"; also the Gr. xuron,
razor,"
kshaura, by the simple transposition of the sound of s, would give securis, and the Etruscan razor was lunated S.
something like a modern Hindu therefore Aryan.
Nor was
the earliest monarchical government king's
The
hatchet.
the thing unknown.
root
is
For
in
among the Jews, the
body-guard were the " Cherethites and the Pele-
thites," the
" executioners "
mer name, Crethi,
is
and the " runners."
The
for-
formed from carath, "to cut down,
to exterminate, to kill," for the royal halberdiers, as in the
East to this day, had to execute immediate sentence of death at the king's order.
Thus,
the body-guard of the Shah
also,
of Persia carries the tabar-zin, a small hatchet.
This verb
car-ath,
In G.
S.
krit,
means
becomes gearr, " to
" to castrate."
also
castrate,"
and sgar, "
asunder, to separate," and most of the
H. are derived from Now, in G., sgor is "a in
"a
k) is
flint,"
give
names
for
sharp, razor-like rock,"
spor (p
and sgor, as a verb, means "to
the L.
an " axe
"
this idea of " cutting, separating."
cut in pieces, to lance," Gr. xurein. easily
it
to tear or cut
securis.
And
for
scrape, to
sgor, sguir can
Decapitation was certainly
practised in very ancient times, for on the Assyrian tablets
the expression " I cut off heads "
Besides carath,
another H.
transposition, gar-az,
that
is
trate,"
of the
the
common.
verb
is
cut, to divide,"
gazar, and, by
"to decree," and
cognate with G. gearr, " to cut, to divide, to cas-
and with sgar, "to cut asunder."
The
circumcision
book of Exodus was performed with a tsor, which
LXX. "a
tsur,
"to
is
take to rock").
mean
" a knife
made
of flint "
(cf.
H.
This brings us very near to the G.
spor, sgor, whence securis and L. secar-e, " to cut."
347
APPENDIX.
CuRULis
4,
The in
chair of state used
Rome was said Arm. guir,
coir,
The G. coir it
also
Curia.
5.
by the higher public magistrates This I derive from G.
to be curulis.
"justice"; the sella curulis
the seat of justice; uil
from
(sella).
is
a
common
means "business,"
therefore
formation in G.
adj.
in
is
which sense
I
take
the L. curia, " the senate-house."
6.
Cliens.
The clientes were those who patronus
in the
"father," gave
received
Roman
them
State,
around any
clustered
any great
man
and
protection and assistance,
homage and
dutiful
service.
It
who, like a
is
in return
agreed that
cliens comes from the G. clann, clainne, " children, a clan, a tribe."
whom
The clientes were
therefore "clansmen," those
a French patron would now address as " mes enfants."
7.
The fetiales were of aggression
Fetiales.
public messengers who,
when an
act
had been committed by a neighbouring State,
were sent by the Romans to demand redress,
or,
according
to the formula, " repetere res," to seek back the things that
had been taken away satisfaction offered,
declared war. for war,
;
demand was
if their
they denounced
Amobius
says
:
"
refused,
and no
the wrong-doers, and
When
do you hang out a flag from the
you are preparing citadel, or practise
the forms of the fetiales, solemnly demanding the return of that which has been carried off?" res or property
Now, the only covetable
which could thus bo carried away
infancy of States like
Rome was
cattle
for these constituted the only wealth.
—
flocks
in the
and herds
348
APPENDIX.
In modern G., fiadh, feidh means "a deer," but originally
meant any "wild" animal (fiadh,
adj.,
fiadh- cu, "a wild dog, a wolf," fiadh -asal, "a wild
Fiadh roam
ass."
Avould thus apply to the cattle that were allowed to
free
Roman
it
"wild") as
on the upland pastures and valleys adjoining the
territory such as it
was in the days of Numa, when
The experience
the college of the Fetiales was instituted.
of the borderland between the Highlands of Scotland
and
the plains below, so vividly depicted by Sir Walter Scott,
proves that nothing
is
more
likely than that
King Numa's
people frequently suffered from the depredations of the
Catteran tribes around. those who, in the
name
the restitution of the story of Cacus, which all
is
Thus arose the need
of fetiales,
of the State, should go
and demand
The
"beasts" that were missinsr.
and
as old as the days of Hercules,
the Sanscrit legends about Sarama, " the dawn," show
that "cattle-lifting" was a familiar experience of the
Aryan
tribes.
8.
An
AVERRUNCUS.
old Italian deity supposed to have the
The G. a-fogair-olc means "to
evil.
The verb fogair
is
the L. fugare, and,
would be pronounced fo-err, unlike verb,
Averr uncus.
and use
Or,
we
if
its participle as
like L. scqne^is,
so
if
power
drive
to avert
away
evil."
written foghair,
that a-fo-err-olc
is
not
reject the infinitive of the
the descriptive of the person,
Gr. archon, then the G. a fogairadh, "the
one who drives away," "the expeller," would, as before, give
a-foerr-ang, averrang, by changing the dh into n,
and then pronouncing the
derivation r
uncus
for ag.
is
is
n
with the nasal sound.
the more likely one, as the
long,
its liquid
initial of
and the prefixed a in the G.
is
This
Aver-
a contraction
APPENDIX. I offer the
may be
349
above merely as conjectures.
Or Averruncus
a corruption of the G. a faire olc, "the watch
against evil," as already suggested.
Cloaca.
9.
Cloaca
"a common
is
The Etruscans were
sewer."
famous builders of drainage-works of this kind, and the
name is
is
The modern G.
probably Etruscan.
clais uisge, which
would not be
it
"water," and the G. clais
10.
Haruspex, "a
is
"a
"a
sewer
"
difficult to contract
The G. uisge
into clo-asca, cloaca.
for
the L. aqua,
is
furrow, a trench, a ditch."
Haruspex.
soothsayer."
The Haruspex took omens
not from the flight of birds like the augur or auspex, but
from the appearance of the entrails of a victim they were called also " extispices " usual operations in nature. inferior
name
to the augurs,
therefore
andria says
:
"
is
In
—
or
from prodigies, unthey were reckoned
and were mostly Etruscans.
The Phrygians were the ;
—hence
Rome
probably Etruscan.
to the flight of birds
slain
Clement
The
of Alex-
who attended
first
and the Tuscans, neighbours of
Italy,
were adepts at the art of Haruspex."
The
root of the word, according to Varro
and Festus,
is
haruga, aruga, harviga, ariga, arvix, "a victim," a ram to
be
Now, haruga, aruga
sacrificed.
pound word, and hara. Da. ar,
I take
it
to
be G.
looks like a com-
ar, " slaughter,"
"a wound," and G. ubag, "an
any superstitious ceremony, which, again, iob, eub, "death,"
and iobair, "to
is
Basque
incantation,"
connected with
sacrifice."
When
com-
pounded, these words would be written harubhag, which, with the
hli
quiescent as usual,
is
har-uag, harug, the
350 "
APPENDIX.
omen
drawn from the " wounding
"
The haruspex,
victhn.
"looked"
the
after
then,
or " slaughter " of a
"
would be the
"omens" taken from
who
officer
"slain"
the
animal.
But
if
haruspex
then I take the
first
"a ram," L.
bar,
named from
is
syllable to
"ram"
the
be car
(q.v.),
sacrificed,
softened into
ar-ies.
Augur.
11.
The augurs, on the other hand, drew "birds," and were
their
omens from
held in high honour by the Komans.
The name may not be Etruscan, but the derivation
"a
Some
and requires elucidation.
obscure,
bird,"
augur
is
for the
Greeks were so familiar with
mean
suit;
less
is
Nor
likely.
it
that the word oionos
ornithoskopeisthai, are verbs
" to divine," literally " to look at the birds."
have elsewhere given
my opinion
shown L. avis, "a
of the derivation of
bird," to be
from a G.
the -gur I take to be the G. geur, "sharp of penetrating, sagacious"; the augur, then,
The K. form
in " bird "-signs.
L. acer (that
is,
"
and " sagacity
of Persia were " the
Wise Men
is
geur
of
akeur), "sharp."
couraged " wisdom
Magi
is
used to signify " an omen," either good
is
or bad, and oi5nizesthai,
I have
it
kind of divination by birds peculiar to the Romans,
in their language
that
of
from avis,
equivalent to auger, "bearing
a bird," " dealing with birds," which this
it
and garrio, "I chatter," which does not
another says that
was
take
I
augur.
root,
and
intellect,
the one "skilled" is
egyr, whence
Ancient religions en"
in their priests
" ;
in Media, the'"
god was Ahuro-Mazdao, "the Living- Wise
"
;
the
one
"
(according to
Rawlinson), and one class of priests was called RiQikhs, " the
Wise Men."
3.51
appendix.
12.
Hariolus.
The Hariolus was another kind of diviner, and is mentioned by Cicero, along with the haruspex and the augur.
As
kind came from Etruria, the name
all discipline of this
may be
Etruscan.
I
believe
interpretation of atmospheric
that
his
function was
the
phenomena.
The G. athar (pronounced something like a'hur, the th " being quiescent) means " the sky, the air, the atmosphere (Gr. aer, E. air), and eol, or eolas, means " knowledge, art, science,"
which derivation corresponds with the mean-
ing of augur, and suits the
There
is still,
character of the
dictionaries, the
in G.
hariolus.
compound word athar-
eolas, or athar-uil, " aeromancy," "the art of divining by
the
L. hariolus,
air,"
13. PORRECTUS.
Our
dictionaries say that the proverb,
means
porrecta,"
the laying
means
" to
it
"
Inter csesa et
between the slaying of the victim and
on the
throw
"
at,"
altar,"
and that the verb porricere
hence to " consecrate."
I think that
H. nuph, properly means "to wave to the parts of the sacrifice before placing them on and thus "to consecrate." At all events, porrectus
porricere, like the
and
fro "
the
altar,
bears a close resemblance to the G. coisrigte, " consecrated, sanctified," ritual, it
and
may
as
it
is
a word used in the old
be Etruscan.
Porrectum
as the opposite of 'profanum.
victims were dedicated by before the (q.v.)
altar,
mean
" to
is,
sacrificial
by Festus, placed
The Lcvites and the
" leading "
living
them up and down
and some derived forms of the G. cois walk,"
consecrated " in this way.
whence coisrigte,
" dedicated,
APPENDIX.
II.
LATIN ETYMOLOGY FEOM A CELTIC STANDPOINT. The
following approximations are merely tentative, for they have
not been subjected to a detailed examination. Such a discussion does not fall within the scope of this work. The order of the root-words is taken from the Etymological
Index at the end of Riddle's Latin Dictionary. those words which are purely Greek. L.
A, AB, G.
Observe
Gr. APO.
ABS.
—bho
apo; u a
for
L,
(a)bo,
for
Gr.
L.
Abdomen G.
as if
gam,
See Index. L.
AcEO.
L.
Acer,
am-domin. denoting
root
See ACiES, as below.
L.
k o i 1 i a).
n,
Ohs.
—
macula, G. smal; see Index. Thus root mac would give mac-air, mhacair, Facair = :
Initial
g is frequently dropped. Abies as if abiet-. G. giubhas, "a fir
-eris.
Perhaps from root mac, "a spot," the spotted wood, L.
"romidness" [cf bolg (see Index) and Gr. gaster as if gam-ster], and G. domhainn, "deep, hollow" (cf. Gr.
k oi1
ET.
L. ACCIPITER.
b ha, by metathesis
for ab; as for abs.
Ac,
G. ag-us, "and."
ua, bho, "from."
as,
a,
I have omitted
—
ACER. L.
Acer, acris.
giu-
L.
Acerbus.
(as G. fuas for fuathas, G. searbhas for sear-
L.
ACERRA. G. Tuisear, "a
Thus:
—
giubhas
is
for
See ACIES, as below.
tree."
See ACIES, as below.
bathas
bhadas) ^ iubathas= ubiath = abiet. Ohs. m and a are
—
interchangeable in G., as for
amar
dropped.
;
initial
y
is
umar often
censer," from
tuis, "incense," L. tus, like E. " censer " for " incensei-." Ohs.
—
t
aspii-ated
then dropped
becomes h, and is u and a are in;
353
APPENDIX. terchangeable, as G.
umar
for
G. feigh, "sharp," G. eighe,
car-am h = car-av,
L. ACIES, ACRIS, ACERBUS, ACEO,
ACUS,
AKE,
AKONE,
ACTUTUM,
and ecce, "fac" ut venias,
AKME, AKOUO,
AKIS,
AKROS,
s-pecio,
AICHME, ACHOS, AKON.
G. eigh,
(4)
"
standing
"
—" ;
intellect,
template"
for,
for,
to
;
itself.
L.
desire "
;
" to
—
then dropped. L.
—
:
— K.
awch, awagarw,
g interchange, as G. uidhe = uighe. L.
Adagium.
L.
Adeps.
L.
Adminiculum.
"edge," egr, "sour," K.
chus,
"keen,"
K.
Ohs.
garw,
"rough, rugged," G. geur, " sliari), keen, bitter," G. aicear, " angry, sevei'e,
Ad. G. do (by metathesis od), "to"; G. aig, "at," and G. fag-US, "near." Ohs.^d -awA
to be shrill."
Examples
fach-an),
Thus: fuigh = faigh, whence faigh-air = aicher = L. acer. Ohs. -f is aspirated = A, and
"to be eager"; (9) "to prick up the ears, to listen " (10) "to be swift"; (11) "to be sour"; and (12) in Gad-
—"
if
"refuse," K. us, "chaff"
(8)
helic
corn, chafi"."
—root
cut
into, to determine, to decide";
" husk of fasan (as
"refuse of grain," G. fuigheal,
under-
to long
foi*,
(7)
Ac us, G.
"to expect, to
(6)
G. ogh,
acies),
—
(5) " to look at, to
to wait
shout, a shriek,"
This root deserves a chapter to
view, to see, to behold, to con-
hope
"a
"force" (L.
"to be sharp of mind, to understand
G.
"the sharp end of anything," G. ocras, "hunger," G. eisd, "hear" (L. audio). Ohs.
sharpen, to
\
s-faicio),
agh-aidh, "face, countenance" (L. facies), G. eigin,
prick"; (3) " any sharp weapon, a goad, a knife, a sickle, a thorn, a prickle, a spear "
if
G.
—
" to
(2)
;
as
faicill, "watchful" (L. vigil),
The root is ac. Cognates in H. are azan, atsen, sacah, chazah, chad. The various meanings which the root AC assumes may be thus classified (1) "to be "
G. eisg- earra,
satirical,"
(L.
—
ACUO,
file,"
G. searb acerbus), "bitter, sour," G. fagha, "a spear," G. faochag (L. ocuKis), "the eye," S. akshi, "the eye," G. faic, faicse, "see, behold" (L. faxo "bitter,
from root car (see Index), like G. car-n that is, car-aiun, "a heap ofstones," from root car.
sharp
"a
"ice,"
Possibly,
Gr.
acrach, "hungry,"
cruel," G.
amar. L. ACERVUS.
Ohs.
Ohs,
— Non
— Non
— Non
liquet.
liquet.
liquet.
2a
APPENDIX.
354 Adulor.
L.
G. adh,
luck,
''prosperity,
joy, happiness"; G. aclli-mhol (L. volo),
"to wish joy,"
lit.
" to praise, to extol."
L.
L.
L.
—Non
tego).
Ohs.
—
"an
aspirated be-
t
grow
"to
naich,
^MULUS. G. comheud, ousy, rivalry."
E. rob.
—
h for
m.
^s.
umha,
"brass, copper."
pale
;
and G. eud Ohs.
coimh ha ma,
is
as in L.
is
G. faich,
"a
magh, "a
plain,"
Ohs.—M
F and is then gh = dh, as above.
aspirated becomes
dropped
;
L.
^R.
L.
^RUMNA.
See Index.
Akin
to iEGER, for
"^rumna
meas 1
seolfer,
Ohs.-
" to value," and
— m becomes
silent.
L. -^STUS.
G. As, " to kindle," used as an intensive prefix ; G. eas, " a cataract," uisge (as if
"jealousy,
meagh), "a
plain."
A.-S.
See ^Equus.
the L.
iEQUOR.
balance," G.
Gr.
^STIMO.
—The
sam, Gr. S. and the H. im (aim) which show the a of L. femulus. Indeed, G. coimh might be written caimh. (as if
give
and a compound, gealmetal," would
;
G.
(2)— TheG. comh,
meadh
— A form,
E.
siluber,
give
or
eas-ge), " water," G. easgall, " a storm, a wave, a noise."
&c.,
^QUUS,
Ohs. (2)
umhair, " white
the
is
a position.
E. silver.
Ohs. (1)
I,
is
rum
L.
comh
Ohs. (1)
copper; a form, (u)mhair, would give L. fer-
" mutual jeal-
d becomes
odor, olor
G.
lacerate, to plunder."
Kupros,
softened and then dropped
the final
L.
and
tear, to
(g)umhair, would
See root AC.
ghastly."
zeal."
.^ger)
ser-.
(L.
;
;
(see
—umha for umhair = aimhair=ai(mh)air=L. —m/i quiescent in such
comes h, and is then dropped gh = dh, as G. uidhe = uighe. L. jEger, ^gre. G. eig-in, "with difficulty," G. aog, eag, "death," aog-
cum
aog
G. reub, raoim, " to
Thus:
^DES.
c is
eig,
G.
liquet.
G. teagh, "a house," apartment," as if taigh
L,
segritudo laboriosa" (Cic.)
G.
Ohs.
Adulter. Ohs.
est
See also Index. L.
^vuM.
See aivil (Index).
L. Agaso.
Perhaps G. each, "ahorse," and greas, "to drive," as if achgr ass- 0, then ag-gar so, agaso. L. Ager. machair, "a field," G. magh a, " plain," like H. shadah, "to level," whence shadeh, "a field." Also G. faich, "a plain," ach-adh, "a field a plain," whence Sc.h a u gh. ,
355
APPENDIX.
Gr. Alphos. Both from a root al, " white," perhaps the same as ge a 1. The
L. Albus.
Agnus.
L.
See Index.
Ago, actum.
L.
G.
also
;
Obs.^f
deed, a statute."
comes
give albus.
be another spelling for olain,
be-
from the same root as L. lana,
See acus.
silent.
L. Aid.
Etr. /cena, q.v.
G. ab-air, " to
For avo. speak,"
whicli
and
fabula
gives
also
= av = ai-o.
Obs.
/is dropped.
See
root ab, abli
—
Initial
06s.—Non ak-sha, "a
far-i,
(for)
L.
Alea.
L.
L.
"to speak." Obs. (1)— L. for = fa(bh)or (bh silent), and fab = gab, whence E. gabble; G. fa(bh)air gives L. fari, and (2)
L.
is
— Initial
Obs.
(2)
s
=h
— Gr.
G. fuigh.
from
rity,"
" activity, al
root
(
alac-
Obs.
Allium.
L.
Alnus.
gailleag,
"a blow
"a
cheek."
kolaphos.
Obs.
L.
Hence Gr. (1)—The G.
word, being significant, Obs. (2)
G. fe-arn,
or
on the cheek," from gaill,
goill,
—The
(/
is
is
eax'-
liquet.
liquet.
liquet.
"an
Perhaps
alder tree."
Alo. G. root
al, " to
nurse," " to
raise."
L.
Alter.
dropped.
Gr. Allotrios, "an-
other's, foreign."
See ANSER.
G.
Alauda.
eile-thir,
"foreign,
of
another land."
root
whence
— Non Obs. — Non Obs.
Alapa. G.
—Non
L.
= sal),
See Index.
sal-io.
Algeo.
G. eile, " another.
alach,
G.
G.
(1)
L. Alius.
L. Alaceb.
L.
Obs.
dropped.
phukos comes from L.
G. gual-ainn, "shoulder."
lier.
A
alga.
See ACUS, acer.
Ala, axilla.
slap
S.
G. salachar, "refuse, weed," form, salag, would give
G. achlais, "arm, armpit";
L.
Cf
liquet.
die."
Alga. &c.
ACUS. L.
al-amh, would But alain may
but a form,
fagair or faogachd, " a (?)
forcibly," as if
air
G. has al-ain, " white, bright,"
away
G. fog- air, "to drive
G.
" to
praise,'
alladh,
"fame,
al,
and luaidh, "praise," L. laudo, laus. Cf So. laverock, "the lark." Obs.—In G., luath-aranmeans"asea-lark."
L.
Altus. G. root
al, " to raise "
ticiple alto,
report,"
"raised"
;
par-
— or
G.
ard, " high." L.
Alvus. G. falamh, "empty."
Cf.
356
APPENDIX.
G. koilia, from koilos.
—Falamli = alav = L.
L. Anas.
Obs.
See Index.
alv-.
Amarus.
L.
falma, "alum," or G.
G.
servant."
Ambo. G. an do, " the two." L. Ambulo. Probably from same root as Gr. eimi, "I go," G. im-ich or from G. falbh, "to go," " easy fa lb ham, motion," falbhanach, "ambulatory." Obs. Falb = famb = amb-. L. Amentum. G. lomhainn, " a leadingL.
See gille, in Index, L.
Ancora.
L.
Ango.
athong for leadingadog," iomain, "to lead or drive anie nt u
m
=^
G. ong, "sorrow, a sigh, a
L.
L.
L.
Obs.
L.
—
b
—
= 7n.
L.
L.
"a river." Abhainn - abainn = I^.
aveo.
L.
From
"
its
Obs.
E.
giin-
serich, but the L. drops the
vessel.
initial g.
G. ain (intensive) and bolg, L.
— descriptive of — has
discordant voice.
gander, Ger. has gans,
large-" bellied
from root ball
" the
G. root gannr-, "noise,
tumult, din"
" small, narrow."
belly,"
Gr. chaino,
gape," as if chen,
goose," were the only "gaper."
G. ain (privative) and caol,
"a
"'an eai\"
Anser, " T
;
a
See
Ansa. Perhaps for asna, eisna, from G. eisd, "to hear " as if
Some say from
samh, "rest, pleasure"; and G. samhain, " pleasure " also G. aimhean, "pleasant." L, Amplus.
Ampulla,
life,
;
G.
1..
soul,
Index.
ansa =
Amo. See Amcenus.
" the
Annulus, annus. ri/,
amain n. L.
anam,
G. iadh, " to go round."
father," L. avus.
abhainn,
Obs.
corner," perhaps
Anima. G.
Amnis. G.
"a
spirit."
L.
"a
Angulus. G. cuil,
G.
Amita. G. ab,
Anguis. Perhaps G. ionga, " a fang," whence L. unguis.
acuil originally.
iomanta^ lomanta. L.
anchoi'."
groan."
string,
—A m
"an
G. acair,
—
Obs.
"a female
ban-gille,
G.
saill, "salt, brine, the sea."
mals."
Ancilla.
(q.v.)
An. G. an, interi'ogative particle.
L.
Ante. G.
an aghaidh, "against, Cf E. " against "
opposite to."
you come,
for " before."
Obs.
—
357
APPENDIX.
An-t-aghaidh would be L.
Obs.
Antenna. Ohs.
L.
—Non
Antrum.
haps the ar
tween";
get,
= aipt-). L. Apis.
G. ap, " any small creature,"
sge-ap = " cover-
G.
bee," " a hive."
from aperio.
Apud.
am
Arbor.
L.
S.
L.
drive away." Obs.— Ruaig, by metathesis = uairg
flight,
= airg. L.
Gr. Eirgo. G. rag, " tight " ; G. aire,
L.
Arx.
L.
Arcus.
G. ard, " high."
Ara. "to worship";
G.
S.
rac,
root rac spider "is
damhan-allaidli. Now,
allaidh, which means "fierce,
"a pouch
roc, " a curl, a wrinkle."
" worship."
aradhana, L. Aranea. Ohs.— In G.," the
Arctus.
" trouble."
Aquilo.
called
would give (c)arobr, arbor. Arca, G. airc(?)
Aquila.
aor,
G. form craobh-
Arcanus. Said to come from arca. But G. crann, " a bar, a bolt," for carann (from the same root as G. craobh, " a tree "), would give, by metathesis, arcann. L. Arced. G. ruaig, "to chase, put to
Aqua.
G.
A
L.
See Index. L.
tarva, "atree,"G. craobh,
a i r, by metathesis for c a r o b a i r,
See Index, L.
eadar-breith-
eadar-theangair), "a judge
fog-US, "near," aig,
G. eas, uisge, " water." L.
G. eadar, "be-
between," would give arbiter.
"at." L.
is
air (formed on the analogy of G.
obtain,
which verb the fut. gheibh ( = yaip = ap), and imperf pass, is faightear( = faikte- = faipte
G.
is
thus,
" a tree."
affirm, act. is
L.
arain.
aranea
Arbiter. G. breith, "judgment." Per-
L.
i-each," of
L. Apricus,
give
this sense,
habits of the creature.
liquet.
Gr.
Apio, apiscor. G. faigh, "to
whence
— In
descriptiv^e of the bloodthirsty
Antron. G. uagh, uadh, "a cave." L. Anus. G. sean, "old"; L. seuex. L. Aper. See kapros, in Index. L. Apex. Perhaps from the same root as L. cap-ut (q.v.)
L.
may
ferocious,"
pro-
nounced anta-ye.
L.
= arc, as
"to be round." Ardea. See Index.
in
'
;
G.
From
H. rac-ab,
358 L. L.
APPENDIX.
Ardelio from Ardeo. Ardeo, dearg,
G.
"red,
L.
becomes Obs. (2)
h,
and
— The
tben dropped.
is
Sc. uses
the sense of " zeal
"
;
darg
word L.
as a "love-
Arduus.
Obs.
—
Initial s being
E. sear.
= to
Argentum.
L.
—
lut-um),
(L.
th final is
L.
" to prove." h,
(as if
Obs.
and
is
—d
deargh),
ASTRUM. K. seren, steren.
then dropped.
L. AsTus. Obs.
See Index.
L.
L. Arista. if
ASPER.
aspirated
L. Aries.
As
from JEs.
G. as (intensive) and geur, " sharp, rugged."
"clay."
not sounded. L.
dearbh
becomes
arundo
See Index.
Arguo. G.
tall).
See Index.
G. arg, "white," and lath(ach)
and
L. AsiNus.
Argilla.
Obs.
(thin
G. asgath, "cutting off"," or from the same root as E. ask.
h, is
G. arg, " white." L.
but not
L, AsciA.
dropped. L.
Arundo
L. As,
"dry";
G. searg,
Obs.— The G.
significant,
arrow, a reed." Thus, = " reed-grass."
Areo.
"a from
Perhaps G. feur, feoii', " grass," feoirainn, " long, coarse grass," and gaine, "an
in
G. ard, " high." L.
is
earlas,
the L.
darg." L.
G.
"earnest,"
or
earb, "trust."
d aspirated
Obs. (1)
arles,
Sc.
pledge"
red-liot,
kindling into flame "; G. darg, " fire " ; G. verb, dearg, " to
burn."
Arrha, arrhabo,
—Non
star,"
for
liquet.
Asylum. G. uiseil,
gearrista, "cut
" a
"a
hospitable re-
ception."
off,"
from G. gearr, "to cut ofi"." L. At, AST, ATQUE, AC, ATQUI, Cf H. melilah, "an ear of G. ach, "but,"agus, "and." corn," from H. malal, "to cut L. Ater. ofi'." Obs. Initial ^ is dropped. G. ain (intensive) and ciar,^
—
" dark."
See ANSER. L. Arc,
L.
G. ar, "to plough." ^
it,
One
Atrium. See Index,
of the bilingual inscriptions has the Etr.
apparently as
its
equivalent, the L. fuscus.
word
kiwthialisa,
Now,
it
and under
so happens that the
G. ciar, "dark, dusky," exactly corresponds in meaning with the L. fuscus. I therefore form the Etr. kiar-th-ial-isa from the G. ciar, by adding the personal formative th, and then the adj. form -ial. See liintJiial.
359
APPENDIX. L. Atrox.
aspirated
G. eutrocaireach, "merciless," from eu (privative) and troc-air, "mercy." Obs. The G. word is significant, but
—
not the L. G. faod, "may, must."
— See AUGEO L.
Audio.
L.
AuGEO.
Ohs.
(obs.)
G. eisd, "to hear." G.
L.
Cf.
meud-aich meud,
(as if
pirated
Ohs.
becomes f,
v,
—m
= yes.
and
L.
h,
is
AVENA. reed,
till,"
an oaten
AVEO, AMO. H. avah
means
"to
(1)
love, from G. lub, " to bend,
Probably from aer, q.v.; but, perhaps akin toG. soirbh-eas,
to incline," " to
Ger.
lieben
;
S.
Hence aveo, amo from G. aom, "to
lubh,
" prosperity," " a fair wind."
desire."
bend, incline, lean to."
L. Auriga.
In
E.,
" to chase, to hunt."
to like a person seems to be to " lie " or " incline " towards
AuRis.
him
G.
car
From
(q.v.),
and ruaig,
Aurora.
L.
AURUM.
in feeling.
Ohs.
—The G.
has the earlier meaning
L. audio, G. eisd.
L.
;
the
Ger., A.-S., E., the later.
L. Avis.
See Index.
See Index.
G. or, " gold." L.
=
bend," (2) " to desire, to long for." Such verbs originally denote " inclination," e.g., E.
G. alia, " a hall."
L.
being
stalk."
See Index.
L.
s
thub = hum.
G. ar, " to plough, to
Augur.
Aura.
—
and feadan, "a
is
L.
Aula.
Ohs.
dropped, and
as-
esca.
L.
AUSTERUS. G. ain (intensive) ands-geur,
*?
then dropped, as L. vescor, L.
then
is
AUT, AUTEM. Cf. L. G. ciod, "what." atqui with Gr. ti de L. AUTUMO, G. seadh, " yes," and abair, "to say," preterite thubairt. Cf. L. immo,H. "Thousayest"
meug-
"size, greatness."
megas.
Gr.
and
" keen, sharp, severe, rugged."
aich), "to enlarge, increase," fi'om
h,
L.
AUDEO.
L.
—
dropped.
L.
Auster. Perhaps G. dea.s, "south," and tar in the sense of " wind." Tn G. d Ohs. See antar.
—
Avus. G. ab, " a father."
L. Axis. S. aksha; G. cioch (for ciach), " the nave of a wheel."
T
N
E X
1)
TO, OR HAVE THEIR ETYMOLOGY EXAMINED IN THIS VOLUME.
OF WORDS WHICH ARE REFERRED
ABBEEVIATIONS.
= Australian.
A.
= formative
G.
=Gadhelic.
= Norse. N. O.H.Ger.== 01d High German.
Ger.
= German.
P-
= prefix.
G.-I.
=Gadhelic and
P.
=
Pe.
=
Pehlevi.
pr. n.
=
proper
r.
=
root-VFord.
f.
= Arabic. Arni. = Armorican C. A.-S. = Anglo-Saxon. B. = Belgian. = Celtic. C.
pers.
Ar.
C.-F.=Celto-French. Ch. =Chaldee. Cor.
=Cornisli C.
D. Da.
= Dutch. = Danish.
E.
= English. = Egyptian. = Etruscan. = French. = formative
Eg. Etr. F. f.
f.pre.
ab
= Gothic. Gr. = Greek. H. = Hebrew. I. = Irish. = Icelandic. Ic. = Italian. It. K. = Kymric. L. = Latin. L.-Etr. = Latin& EtrusGoth.
= Latin
(Da.), 29.
(K.), 29.
abab (H.), 198, 229. abe (Da.), 29. abh (G.), 74. accingere
(L.), 238.
Persian.
and
Greek.
Sanscrit.
S.
=
Sc.
=
Scotch.
T.
=
Teutonic.
SI.
:
Slavonic.
z.
=
Zend.
of.
=
compare.
q.v.
=
which
cid
adain (K.) 290.
ach (H.), 208.
adar (K.), 290.
-achd
adelphos (Gr.), 66.
136, 341.
sec.
(H.), 17 6, 184.
accipiter (L.), 286, ;502.
acer (L.), 294, 350.
(f.),
name
Other abbreviations arc
can.
L.-Gr.
= formative prefix.
A Aap
Irish.
ter-
mination.
per-
sonal.
achoth (H.), 208.
aderyn(K.), 286, 291.
agva
udesse (L.)
144.
aditya (S.)
130.
ad
(S.), 84.
(r.),
]8(t,
290.
362
INDEX. aracos
adler (Ger.), 286, 298.
alb (G.), 342.
adsha
(S.),
Albordsh, Mt.
aemi
(Gr.), 134.
109.
(pr. n.),
(Etr.), 287,
aran (H.), 88.
196.
sestus (L.), 130.
Albula
a3ther (see aither).
albus (L.), 235.
aetos(Gr.), 134, 286,294.
alexikakos (Gr.), 115.
affe
Arcadians
342.
(pr. n.),
alloph (H.), 94.
Arctos
iilon (H.), 109.
ardea
agab
Alpheus
Arduenna
agalletor
(Etr.),
(pr. n.), 342.
alphos (Gr.), 342. 134,
Alps
(pr. n.), 235.
agni
an
(S.), 130.
agur (H.), 314.
Ahaz
(H.), 229.
Ahriman (pr. n.), 156. Ahuro (pr. n.), 156, 350. aidha
(S.),
130.
(p.),
(pr. n.),
91.
206.
arimi (Etr.), 29. Arnobius (pr.n.), 99,154, 164,260,263,274,347. arod (H.), 88.
anan (H.), 198. anaph (H.), 199.
Artaxerxes
anas
Arueris(pr.n.), 150,164.
(L.),
aroura (Gr.), 332.
293.
Anas (pr. n.), andas (Etr.),
293.
(pr.n.), 259.
arvix (L.), 349.
arwyr
134.
(K.), 298.
as
angana (S.), 208. anima (L.), 356.
asal (G.), 84.
aigle (R), 286, 299.
aigupios (Gr.), 286, 307.
Annas
aille (G.),
-auta
(I.),
176.
aighne, aghann (G.),
1 30.
263, 342.
aillidh (G.), 342. ailt (G.),
201.
(a)im (H.), 144. -air
(f.),
83, 113, 176, 207.
(pr. n.),
(f.),
antai
293.
110, 152, 195.
(Etr.), 134.
(N.), 130.
asamenta (L.), 152. Asar (N. pr. n.), 131. ascall (G.), 84.
ascath (G.), 84.
aiitar (Etr.), 134, 287.
ascian (A.-S.), 84.
Antiuni
Asgard (N. pr. n.), 131. ashishim (H.), 114.
Anubis
(pr. n.), (pr. n.),
266. 163.
(a)ir (H.), 135, 156.
anz (Goth.), 130.
asinus (L.), 84,
air (H.), 84, 135.
aodh
ask
airo (Gr.) 197, 294.
aodhair (G.), 130.
aslaich (G.), 84. ass (E.), 84.
(I.),
130, 275.
(E.), 84.
airos (K.), 340.
aolal (H.), 138.
aisalon (Gr.), 286, 302.
(a)or (H.), 306.
atal
aisso (Gr.), 77, 95, 265,
ap
ataison
(a)it (H.),
(K.), 208.
apa, apag (G.), 29.
303. 294.
aith (G), 130, 295.
aither (Gr.), 176, 197.
aithinne (G.), 130. aitho (Gr.), 130.
aivil (Etr.), 190. aix (Gr.), 77, 288, 307. aizle (Sc), 130.
252.
ariga (L.), 349.
aneraos (Gr.), 137.
aieur
166.
286, 327.
aries (L.), 82, 350.
agh (G.), 77. aghann (G.), 192.
agalloinai (Gr.), 77.
(pr. n.),
(L.),
areo (L.), 301.
Amaltheia (pr. n.), aman (Ar.), 261. ambubaja (L.), 212. amoz (Ar.), 32.
205.
(L.-Gr.),
166.
(Ger.), 29.
(H.), 212.
(pr. n.), 102.
Arctophylax
affin (O.H.Ger.), 29.
agal (H.), 81, 127.
297.
arad (Ch.), 88.
(Ar.), 95. (Etr.), 34, 134,
140.
ape (Ic), 29.
atara
ape (E.), 29. apene (Gr.), 127. Apennines (pr. n.), 235. Apollo (pr.n.), 48, 150,
athar(G.), 176,197,351.
(L.),
Athene
134,
299.
alain (G.), 342.
aquilo (L.), 134.
alarch (K.), 342.
ar
(G.), 263, 349.
286,
176.
(pr. n.), 48, 159,
255, 262, 313.
atmos
(Gr.), 176.
atrhtm
316, 340.
aquila
(S.),
(L.-Etr.), 175.
attiid (H.), 94.
aiid, aid (H.), 176. aul, ail (H.),
183.
109, 139,
363
INDEX. migur
(L.-Etr.),
294,
bait (G.-I.), 238. ^a//^z/i-(Etr.), 232, 238.
350.
beo (G.), 51. beon (T.), 50.
auph(H.),199,286,296.
banetes (Boeotic), 51.
beorg (A.-S.), 68.
aureolus (L.), 148.
Banshee
beosach
aurora
baothair (G.), 64.
imsel
(L.), 148.
(Etr.), 146, 263.
bar
(r.),
(I.
pr. n.), 120.
67, 231.
(G.), 30.
beoth- (G.), see beath. beriach (H.), 70, 311.
bar (Cor.), 71.
bharadi (S.), 65. bhava (S.), 50. bhavami (S.), 50.
rt7/z7(Etr.), 178, 188.
bar (H.), 70.
bhri (S.), 65.
avis
bara (H.), 65, 70. bara (K.), 71. barail (G.), 66.
bhu (S.), 50. bhumish (P.), 50. biadh (G.), 113.
barak (H.),
bidh
aush, auth (H.), 294. averriuiciis
(L.-Etr.),
115, 348.
(L.),
awyr ayah
286, 294, 350.
(K.), 176. (H.), 286, 301.
ayalah (H.), 89. ayil,
ayal (H.), 89, 95. (r.),
(H.), 109, 115, 299.
89, 95.
azar (Ar.), 132. n.),
bar (K), 68, 302, 324.
barba
214..
barf (K.), 71.
beam
barn, 115.
azniyah (H.), 286, 299.
baro
B
barosus (L.), 64.
barrus
biodh
(G.), 51.
bior (G.), 71, 232.
(L.), 64.
barrow (K),
(G.), 273.
bin, bist (T.), 50. biodailt (G.), 51.
(A.-S.), 71.
barr (G.), 62, 323.
Ba
(G.), 190.
bile (G.), 238.
(L.), 71.
barcud (K.) 286, 300.
ayl
az
Azazel (H. pr.
bar (G.), 71, 300.
68.
bior-ach,
-aiche
bioraidh (G.), 7l. bioraide (G.), 232.
(L.), 63.
Baal(pr.n.),114,227,267.
bart (Ger.), 71.
bios (Gr.), 51.
Baal-berith
basium (L.), 63. bau (A.-S.), 50. bauan (A.-S.), 50.
biote (Gr.), 30, 51.
(pr. n.), 97.
Baal-Gad (pr. n.), 267. Babylonian Gad, 267. Babylonian Meni, 267. Babylonian black stone,
bean
(G.), 51, 202.
bird
(E.),
290.
birth (E.), 70. bith, bithe (G.), 51.
bearan (A.-S.), 69.
bluo
(Gr.), 55.
beard
(E.), 71.
boar
(E.), 70.
Babylonian Zodiac, 166. Bacchus (pr.n.), 46, 218.
beam
(A.-S.), 71.
boc
badhbh (1.), 286, 298. badpa (P.), 135.
beath-ach, -aich (G.), 30,
166.
beatha
(G.-I.), 30, 51.
(G.), 273.
bod (N.), bod (K),
50. 50.
boHlsge (G.), 147.
51.
kflte (D.), 238.
beathail (G.), 30.
boir (G.), 63.
baeran (A.-S.), 70.
beild (Sc), 200.
boisge (G.), 147.
bagad
beinn
(H.), 199.
Baiam^ (A.
pr. n.), 167,
186, 282. baile (G.), 197.
bainne (G.-I),
(G.),
71.
(G.), 332.
bolg, balg (G.), 66.
beir (G.-I.), 65, 70, 231.
bolg saighead (G.), 67.
Bel (pr.n.), 183, 227,
bolle(Ger.), 114.
bonus
267, 316.
(L.), 151.
belt (K), 238.
bora (Gr.), 71.
bairn (Sc), 71.
belt, belted (Sc), 238.
borb (G.), 136.
bale (G.), 203.
Beltis (pr. n.), 48.
biirde (Ger.), 71.
Balder (N. pr.n.), 159,
belti (Ic), 238.
Boreas (L.-Gr.) 136.
Beltane (pr.n.), 183, 268.
borr (G.), 68, 136.
ben (H.), 137. bena (Boeotic),
borsa (G.), 68.
268. ball
(r.),
67.
bait (N.), 238.
,341.
borran (G.), 68. 51.
364
INDEX.
boss (E.), 236.
bydio (K.), 50.
bothy (Sc), 50. bourgeon (E.), 68. bourne (E.), 203.
byw(K.),
bracha,
braich
car (H.
(G.),
(G.), 286, 318.
brand
Cab
r.),
82, 216, 278.
carach (G.), 313.
cab (G.), 198, 234.
caracos
caballus (L.), 80.
Caranus (Celtic
caban
(E.), 214.
89, 238, 300,
cara (Z.), 98.
144, 229.
(r.),
r.),
313.
C
71.
bran
car (G.
51.
(G.-I.), 198.
(Etr.), 314.
pr. n.),
92.
brathair (G.), 66.
cabar (G.), 199.
brawn
cabh (G.-L), 198. cabhag (G.), 296.
carar (H.), 82, 313.
breard (Sc), 71.
cabhair (G.), 144.
carb, carbad (G), 128.
breem (Sc),
cabhar (G.), 296.
carr (G.), 82.
brenn (A.-S.), 200. breod (A.-S.), 71.
cabhlach (G.), 296.
carr (K.), 82.
Cabiri (pr.n.), 143.
carran (G.), 301.
breplios (Gr.), 66.
Caca (pr. n.), 105. Cacus (pr. n.), 88, 104,
carrus (L.), 82.
bread
(E.), 70.
(E.), 71.
7o.
brig (K.), 70.
brigaw (K.), 70. Britanni
Cieculus
252.
(Ger.), 71.
brogh (Sc),
cart (K), 82.
cartual (G.), 313.
Cadmilus
brod
(pr. n.), 87.
348.
bris (G.), 84, 303, 318. (pr. n.),
(Macedonian
Caranus
(pr. n.), 143.
(pr. n.), 107.
cas,
cais
37, 61,
(G.),
217.
Casmilus (G.pr. n.),143.
cjer (K.), 313.
cais (G.), 37, 61, 217.
cassis (Etr.), 232.
278.
Catanach (G.
bru, broinn (G.), 66.
cam (G.), 143, 230, camag (G.), 278.
bruder (Ger.), 66.
camilbis
142,
brugh (Sc), 68. brugh (I.), 280. brughas (G.), 280. bruk (Sc), 68. bruo (Gr.), 55, 66.
205.
bronn-ag,
bu
68.
-acli (G.), 66.
(G.), 50.
buabhuU
(G.), 210.
(Etr.),
-le (L.),
cauan (H.), 113. causa
(L.), 151.
canalis (L.), 211.
cavus
(L.), 234.
Canicula (L. pr.n.), 163.
cavum ajdium
canna
ceal, ceol (G.), 336.
(L.), 211.
caomh cap
(G.), 127.
cap
(E.), 234.
(L.), 175.
cealt (G.), 336.
(G.), 144.
budan
(SI.), 50.
143.
canacb (G.), 199.
caor (G.), 82.
buit
cath (G.), 84, 95, 294. cathair (G.), 313.
camill-i,
buccina (L), 284. (P.), 50.
pr. n.), 94.
cateia (L.), 294.
ceann,
ceannard
ceath, ceoth (G.), 295.
Cebenna
(pr. n.), 252.
caphar(H.), 198.
ceil (G.),
192, 230.
capio(L.),233,296,307.
celo (L.), 38,
Capitolium
cenn (K.), 305. Certa (pr. n.), 314.
bulla (L.), 201.
caper
bullire (L.), 239.
bur (Sc), 68. buraidh (G.), 64. burden (E.), 70. burn (Sc), 203.
(L.), 76.
(L.
pr. n.),
237.
capra
bitrra (Etr.), 59.
capsa
1
97, 336.
Cerus Manus (Sabine),
capra (L.), 76.
bitris (L.-Etr.), 59.
(Etr.), 75. (L.), 233.
150.
charieis (Gr.), 221.
bjirrus (Etr.), 59, 205.
capuU
(G.), 80.
chairo (Gr.), 221.
burr»
caput
(L.), 233.
chalash (H.), 42.
(L.), 64.
buss (E.), 63.
byd
(K.), 50.
(G.),
256, 301.
capys 307.
(Etr.),
287, 297,
chal-az,-azayim (H.),32.
chamois
(F.), 80.
365
INDEX. charad (H.), 88.
coba
charag (H.), 217.
coeluiii (L.), 196.
charak (H.), 301.
coin,
cliaraz (Ch.), 32.
coinean (G.), 76.
cubo (L.), 234. cud (K.), 286, 302.
chargal (H.), 78, 88.
coir (G.), 347.
cudyll (K.), 302.
chasad (H.), 321.
coischeum
cuid, cuir (G.), 100,299.
chasidah (H.), 286, 321
comb
cheres (H.), 301.
comhdaich
chfevre(F.), 81.
comis
chlaina
concha (L.), 284. coney (E.), 76.
(Grr.),
chlamus
337.
(Gr.), 337.
cuachag
(H.), 232.
cu
(G.), 61.
cuailean (G.), 94.
(G.), 156.
(G.), 217.
(E.), 234.
cuis (G.), 151.
(G.), 336.
cul (G.), 200.
cumbo
(L.), 144.
234,
(L.),
cumera
(L.), 143.
cuniculus (L.), 76.
chlanis (Gr.), 337.
cop
chorus (Gr.), 216
cornix (L.), 286, 318.
cup (E.), 234. Cupenci (L. pr.
chroia (Gr.), 305.
cornu
curis,
chroma
corr (G.), 286, 322.
(Gr.), 305.
(G.), 235.
(L.),
284.
corra-bhan (K.), 286.
chrusauges (Gr.), 148.
corrag
chul(H.),139, 180,187,
corrira (It.), 325.
corvus
278.
chwai (K.), 221.
286, 318.
(L.),
105.
n.),
(Sabiue),
324.
chros (Gr.), 305.
(I.),
quLris
304,
286,
curaidh (G.), 100, 324. Curetes (pr. n.), 99.
curia (L.-Etr.), 347. curulis (L.-Etr.), 347. cutis (L.), 307.
318.
chwarau (K.), 221. chwiban (K.), 211.
cos, cois (G.), 217.
cyflawn
crtet (A.-S.), 82.
Cynopolis (Gr.
chwibol (K.), 211.
crafu (K), 310.
ciconia
crane (E.), 328.
Cyrus
crawe (A.-S.), 286, 328.
cyta (A.-S.), 286, 295.
(L.),
286, 295,
304, 325. cigfran
(K.), 286, 318,
(K.), 55.
(pr. n.), 243.
creach (G.), 305.
D
creath (G.), 219.
328.
cinn (K.), 292.
cregyr (K.), 286, 328.
dada
(S.),
282.
circaroth (H.), 82.
crepa, Crepi (L.), 105.
datatinika
(S.),
circum
crepusculum
dafad (K.), 86.
(L.),
278, 315.
pr. n.),
163.
(L.), 170.
282.
cith (G.), 295.
crios (G.), 238.
daim, daine
clais-uisge (G.), 349.
crioth (G.), 219.
dair (L), 76.
clamh (G.), 309. clamhan (G.), 286, 302,
crith (G.), 218.
dakruma
(Gr.), 79, 283.
croen (K.), 305.
dam
79.
croic (G.), 305.
dama damh
309.
clamhar
(G.), 309.
croicionn (G.), 305.
(r.),
(F.), 81.
(L.), 76, 81.
(G.), 76, 81.
cleas (G.), 219.
cromleac (G.), 279.
damhail (G.), 81. damhair (G.), 81. damhirsch (Ger.),
cliens (L.-Etr.), 347.
croth (K.), 67.
damhs
cloaca (L.-Etr.), 349.
crow
crug (K.), 67.
damnus (Etr.), 75. damuno (K.), 81.
croman
clavus (L.), 309.
286,
301,
322.
clean (E.), 214.
clis, clith (G.),
(I.),
218.
(E.), 328.
clog, clogaid (G.), 232.
cryoh (K.), 328.
dance
clothes (E.), 336.
cryg, creg (K.), 301.
dants (H.), 77.
cloud (E.), 199, 336.
cryman (K.), 301. CU, coin(G.), 76,
daol (G.), 264.
cluithe,cluichc(G.),220.
Cluricaun(I.pr.
n.), 120.
cuach
(G.), 60.
112.
81.
(G.), 81.
(E.), 77.
daphne
(G.), 85.
darag (G.), 73.
3G6
INDEX.
Dardanus
(pr, n.), 249.
eadar
Darius
^P'X"^'
Daryavesli
)
"
r.),
(Gr.
pr.
ealadh (G.), 342.
eun
ealamh
eunfionn
(G.), 286, 291, 303.
^'
(G.), 31.
dasachd
eatal (G.), 292.
(G.), 136.
286, 302.
(I.),
ezn (Arm.),
earr (G.), 32.
290, 303.
eathar (G.), 292.
(Gr.), 93.
ddan(Syriac), 110.
echassiers (F.), 289.
Faba
de
echo (Gr.), 307.
Fabii (L. pr.
ecrire (F.), 310.
fabhra (G.), 235.
dealrach (G.), 340.
ed
fagus (L.), 76.
dedicare
edhen (Cor.), 290. edn (K), 286, 291.
failbhe (G.), 200.
eelios (Gr.), 342.
faillineach (G.), 36.
egyr
failtean (G.), 239.
(G.), 177.
deadliail (G.), 177.
,
}
>
,.
delicare
)
.^
„„
.
n.),
104, 271.
32.
das (G.), 136.
dasus
Euander
(G.), 173.
eal (G.
(L.), " 79. ^
delubrum (L.), 276. Demeter (Gr. pr. n.),
47,
290.
(r.),
(L.), 112.
105.
202, 336.
faille (B.),
(K.), 350.
n.),
eglah (H.), 81, 94, 149.
fainne (G.), 181, 279.
deru (K.), 76.
egregoros (Gr.), 156.
fair (G.), 159, 203.
deus
ehed
faire (G.), 159.
55.
dia
(L.), 129.
(G.), 129, 177, 187.
dies (L.), 177.
Dii
Manes (L. pr.n.),105.
290.
(r.),
ehedyn (K), 286, 290.
faisgeadh (G.), 201.
eid
fal (r.), 195, 300.
(G.), 336.
eididh (G.), 336.
diluculum (L.), 170. dion (G.), 264.
Eiuheriar (N. pr.
Dionusos (Gr.
eir-
pr. n.),47,
55, 218.
fal, fail (G.),
n.),
92,
/a/cs (Etr.), 195.
118. (G.
or-
r.),
(L. r.),
pr. n.),
162.
falaid (G.), 200. falaich (G.), 200, 336.
294.
Dioskouroi (Gr.
184.
falach (G.), 200, 342.
eira (K.), 340.
falajidum
eire (G.), 338.
195.
(Etr.),
175,
dis (G.), 130.
eirich (G.), 197, 294.
falc (G.), 342.
ditsa (H.), 77.
eiros (Gr.), 340.
falco (L.), 286, 300, 322.
Dius Fidins (L. pr.n.),97.
eisgear (G.), 353.
falke (Ger.), 286, 300.
dobbin (E.), 78. domus (L.), 198,
eit (0.
H.-Ger.), 130.
fallo (L.), 201.
eizle (Sc), 130.
falluinn (G.), 202, 336.
dos (K.), 135.
elaion (Gr.), 339.
fait (G.),
dracon
(Gr. pr. n.), 249.
embruon
famh
dragon
(K.), 244.
-entus (L.
dri
242.
epervier
(r.),
230.
drott (N.), 246.
(Gr.), 66. f.),
110, 152.
(F.), 286,
302,
drii (S.), 76.
epikourios (Gr.), 145.
drughadh
Epona
dru;ia (Etr.), 201, 241.
eppa
dur
equus Brkle
(H.), 77, 313.
duts (H.), 77, 114.
dyaus
(S.),
106,
159,
(L. pr. n.), 271.
(K.), 29. (L.), 84,
275.
(Etr. pr. n.), 107.
erne (Sc), 327.
E (G.), 84, 135, 275.
(L. pr. n.), 154.
Etruscus
)
Etruria
i
,
(?''•
fann
(G.), 40.
famim
(Etr.-L.), 276.
farina (L.), 71.
farrow
(E.), 70.
Ears (P. pr.n.),87. farse (Ger.), 70.
eryr (K.), 286, 298.
Each
Fanda
far,
erodios (Gr.), 327.
177.
fanas (G.), 279.
fanleac (G.), 279.
309.
(G.), 244.
239.
(G.), 235.
.
^•)',252.
fascinum
(L.),
200.
fasces (L.-Etr.), 345. fiiucon (F.), 286, 300.
Faula
(L. pr. n.), 154.
367
INDEX. Faun-US,
-a (L. pr. n.),
54, 271.
fionnag (G.), 286. fios (G.),
Fauna, Fatua
(L. pr. n.),
153.
fiosadair (G.), 219. fir (E.),
Faunalia (L.
pr. n.), 271.
fugel (A.-S.), 286.
220, 293, 339.
fuere (L.), 50.
fuius
furh (A.-S.), 76.
(Etr.), 208.
funis (L.), 202.
firchlis (G.), 219.
fur (L.), 108, 119.
fircus (L.), 92.
furh (A.-S.), 76.
favus (L.), 236.
fireun (G.), 286, 298.
futurus (L.), 50.
fe (Sc), 273.
firmament
favissa
(Etr.), 232, 276.
(E.), 196.
G
fead (G.), 210, 253.
fistula (L.), 209.
feadail (G.), 210.
flath (G.), 201.
gaah
flaitheanas (G.), 200.
gab
feadan
(G.), 210.
feadhainn (G.), 253. fear
(A.-S.),
192,
70,
226, 298, 339.
flood (E.), 200.
flute (E.), 211. fliistern (Ger.),
(L.), 105, 115. \
(L. pr. n.),
foe
110, 119,
gab (H.), 235. gab (H.), 235. gaba (H.), 233. gabab (H.), 235.
fluo (L.), 55.
februum Februus
79,
(r.),
232.
flote (Ger.), 211.
fearsgear (G.), 219.
(H.), 81.
210.
gabal(H.),202,233,332.
(E.), 258.
FebruariusJ 105. fecundus (L.), 51, 69.
foillse (G.), 339.
felix (L.), 69.
foir (G.), 159, 203, 332.
Felsina(Etr.pr.n.),268,
foiriomall (G.), 332.
gabh(G.), 109,229,292,
fogair (G.), 348.
307.
gabadhbheil
183,
(G.),
268.
folach (G.), 200.
gabhail (G.), 309.
femina (L.), 51. Fenians (pr. n.), 254.
foladh (G.), 200.
gabhal
(G.), 127, 233.
folaidh (G.), 200.
gabhar
(G.), 76, 83, 109,
fenus
folium
316, 325.
(L.), 69.
fenuni
296, 308.
(L.), 35.
gabhla (G.), 296.
folt (G.), 94.
(L.), 69.
feo (L.), 69.
forb (G.), 332.
gabhlach (G.), 309.
feo (A.-S.), 273.
fore (L.), 50.
gabhlaich (G.), 292.
fero (L.), 65.
forrach (G.), 332.
Gabinus
Feronia (L.
foirumha
Gad
Fescennia Fetiales
pr. n.), 160.
(pr. n.),
252.
{\j.-YAjX. pr. n.),
347. fetus (L.), 51, 69.
Fors (L. pr.
gadaiche (G.), 108.
gadman
n.),
frango
(L.),
Fratres
(Pe.), 267.
Gael, Gaul (pr.
259.
fiadh (G.), 76, 319, 348.
fian (A.-S.), 258.
155, 267.
gad, gold (G.), 108, 294.
270.
Fortun-us, -a (L. pr.
fovea
298.
n.),
(pr. n.), 1 10.
(pr. n.),
fortune (E.), 155, 266.
flach (G.), 286, 319.
fial (G.),
(G.), 332.
235.
(L.),
303, 331.
Arvales
(L.
pr. n.), 129.
n.),
339.
gsesum (L.), 294. gaghavi (S.), 135, gaitsa (Goth.), 109,
galachd (G.), 340,
fiann (G.), 94.
friogb (G.), 92, 219.
gateth (K.), 340,
fiannach (G.), 94.
friot (G.), 219.
galakt- (Gr.), 341,
frisch (Ger.), 218.
gallan (G.), 36, 79, 138.
filius (L.),
141, 226, 264.
fill
(G.), 183, 239, 264.
frisk (E.), 81.
gam
fill
(E.), 55.
frith (G.), 93, 218.
gamba
findo (L.), 174.
frithleum (G.), 218.
gambol
fine (G.), 94.
fructus (L.), 71.
gamh
fruges (L.), 71.
gamhuinn gamhnach
finis (L.),
202, 332.
fiolar (G.), 286, 298.
fruor (L.),71.
(r.),
79, 231.
(It.),
81.
(E.), 81.
(G.), 80, 188, 229. (G.), 80. (G.), 80.
368
INDEX.
ganaid
gob
(G.), 199.
(G.), 199.
goil (G.), 239.
gap
79.
Gomer
(r.),
haphar (H.), 235.
(H.), 235.
gangaid
har (H.), 66.
Har (N.
(pr. n.), 91.
pr. n.), 131.
gor (K.), 99, 249.
har, hyr (Ger.), 301.
gorod (SI.), 314. goruch (K.), 99, 244.
haracos(^\x>), 287, 313.
giiraz (H.), 346.
grab
harpazo
Garauus
graben
gapiis
(Etr.), 79, 127.
gaph (Aryan r.), gaph (Ch.), 296.
79.
(pr. n.), 88.
(E.), 319.
harar (H.), 66.
harpe
(Ger.), 310.
(Gr.), 308.
(Gr.),
286, 302,
gazal (H.), 304.
grabh (G.), 319. grapho (Gr.), 233, 310.
geal
grave
(E.), 310.
Harpies (E.), 308. haruga (L.), 349.
grebe
(E.), 318.
hartispexi^A.-YXx), 349.
greim
(G.), 319.
gath
(G.), 294.
(G.), 49, 339.
gearb
(I.),
310.
gearr(G.), 182, 271,315,
gearrfiadli (G.), 89.
grian, greiss (G.),
(Ger.), 319.
grifif
geier (Ger.), 286, 313
guanach
geiss (Ger.), 109.
gelihtan (A.-S.), 341.
guenon guenuche
gemse (Ger.), 80. gepheu (H.), 36, 40.
Golgotha
(G.), 294, 350.
giach (H.), 70. (L.),
233.
gibbons (K), 233. gul (H.), 183.
gil, gol,
(G.), 31.
f^p.)^ 31, )
Gulgoleth
(H.),234.
gun (G), 199. gune (Gr.), 227. gupe (Gr.), 234. guph, guphah (H.), 236. gups (Gr.), 286, 302.
91.
helan (A.-S.), 232. helios
(Gr.),
147,
helm
178,
(E.), 232.
Hephaistos (Gr.
jir.
n.),
Heraclidse (Gr. pr.
n.),
130, 214.
113, 253.
Hercules (L.
gurt (Ger.), 238.
gwald
gin (A.), 186. giolla (I.), 138.
gwin (K.), 35, 339. gwlan (K.), 338. gwneutherol (K.), 31.
gior, goir (G.), 271.
gvvr (K.), 154, 226, 298,
gipfel (Ger.), 233.
bed (r.), 290. heim (Ger.), 196. Hejdrun (N. pr. n.),
342.
gille (G.), 96, 138.
giuya (A.), 227.
307.
(E.),
heaven (E.), 197. hebog (K.), 286, 302, 307.
grus (L.), 286, 325.
geranos (Gr.), 286, 328.
gibber
151,
179.
gebal (H.), 202.
gebe (H.), 235. gebul (H.), 332.
geur
hatzah (H.), 173.
hawk
greimich (G.), 319.
346.
308.
pr. n.), 85,
348.
(K.), 239.
Hercules Victor
Hermes
pr.
(Gr. pr. n.), 38,
163.
heron
339.
(L.
107, 130.
n.),
(F.),
327.
giwir (A.), 227.
gwregys (K.), 239.
heron (R), 327.
glan (G), 214, 342.
gwydh
(K.), 339.
haben
(Ger.), 307.
Hesus (G. pr. n.), 130. hex (Gr.), 30. hibernus (L.), 31. hiems (L.), 31, 188.
glance (E.), 214.
glanzen
glanz,
glupho
(Gr.), 310.
glutton (E.), 288.
gnis
H
(Ger.),
214.
(Etr.), 287, 317.
habeo
(L.),
307.
hieros (Gr.), 299.
habicht (Ger.), 286, 302.
hierax (Gr.), 286, 298.
liadas (H.), 81.
hike
hafac (A.-S.), 286, 302.
hikano
\
gnuis (G.), 325.
hagad
hiketes
)
gimsadh
halen (K), 32. ham, heim (Ger.),
gnos
goach
(G.), 325.
(G.), 325.
(H.), 70.
(H.), 155.
\
(h)ikkos, 197.
(Gr.), 295.
hijipos
(Gr.),
37,110,138,275,295.
369
INDEX. hikneomai
himmel
(Gr.), 295.
hinthial
iomaU
(Etr.), 38, 96,
201.
Kereth
ios (Gr.), 67.
kestrel (E.), 302.
kilt (E.), 336.
hircus (L.), 92.
ir (H.), see
ire (L.), 292.
hister (Etr.), 205, 215.
ischo (Gr.), 307.
(a)ir.
(T.),
it
(r.),
hodi homo
pr. n.), 253.
(L.),
(L.),
hordeum
178, 278.
jambe
(L.), 92.
horos
195,
(Gr.),
(F.), 81.
Juno Sospita
horizo (Gr.), 203. 202,
(L. pr. n.),
kirkos (Gr.), 286, 313.
(H.), 200, 229.
koba kohr
(P.), 242.
(H.), 232.
koiranos (Gr.), 88, 248. (Ger.), 233.
koph
K
horrere (L.), 92.
horse (E.), 83.
kab
Horus
kaerre (N.), 82.
(pr. n.), 164.
(r.),
korone
hragra (A.-S.), 286, 328.
kaim (Sc),
hresso (Gr.), 83.
Kakios (pr. n.), 108. kakos (Gr.), 138, 292.
(pr. n.), 107.
kamno
(Gr.), 286, 304,
318.
korus (Gr.), 232.
234.
kalal (H.), 32.
(K.), 291.
(Gr.), 286, 318.
koros, (Gr.), 137, 145.
232.
Kaikias
328.
(H.), 29.
korax
hnBfen(A.-S.),286,319.
hruk (Goth.), 286, 319,
(Ger.), 137.
koa
kopf
111.
332.
hud
kir (H.), 267, 270, 313.
knabe
hor (H.), 66. hora
kriihe (Ger.), 286, 328.
kranich (Ger.), 286, 328. kranos (Gr.), 232. kreis (Ger.), 238.
(Gr.), 40.
hu'idous (Gr.), 207.
kampto
huios (Gr.), 207.
kantharos
humus
kaph(H.), 278,296,307.
kshatras
(S.),
251.
kapi
kshaura
(S.),
346.
(L.), 222.
hupaithron (Gr.), 175.
(Gr.), 234. (Gr.), 59.
(S.), 29.
krios (Gr.), 82.
-ksha
(f.),
176.
kapros (Gr.), 76, 81.
ktilos (Gr.), 95.
kuh
iall, iallag (G.), 239.
kar (Gr.), 82. kara (Gr.), 232.
ian
karava
(I.),
286.
(S.),
318, 327.
iasg (G.), 328.
karats (H.), 270.
-id
(Ger.), 81.
kidmu kumbe kunee
(Etr.), 38, 43.
(Gr.), 234. (Gr.), 232.
kareh (H), 270.
kupellon
idiilis (Etr.), 172.
karneios (Gr.), 89.
kupto
idiis (L.-Etr.), 172.
karnos (Gr.), 89.
ignis
kebos
(f.),
291.
(L.), 130.
(Gr.),
kite (K), 295.
itshar (H.), 339.
129, 222.
kiko
Kiriath(pr.n.),270,314.
294.
290.
(K.), 291.
314.
295.
ite, iteal, itealaich (G.),
85.
(pr. n.),
kio, kiatho,
Ismenus (Gr.
histrio (L.), 215.
328.
iormailt (G.), 200.
hirsch (Ger.), 81.
hlaupan, hleapan
kerchneis(Gr.), 286,301,
(G.), 203.
ionga (G.), 301, 309.
(Ger.), 196.
(Gr.), 234.
(Gr.), 234.
(Gr.), 29.
iktinos (Gr.), 286, 302.
keiro (Gr.), 270.
la
in
pre.), 206.
keli, kelikila (S.), 220.
labro (L.-Etr.), 85.
infans (L.), 137.
kephale (Gr.) 233,255.
lachar (G.), 257, 307.
inghean
Kephalenes (Gr.
lachd (G.), 341.
(f.
(G.), 208.
255.
inter (L.), 173.
Inuus 271.
(L.
pr. n.),
pr. n.),
100,
ker
(Gr.), 271.
kercho (Gr.), 301, 328.
(G.), 161.
lachne (Gr.), 341. lacriraa (L.), 79, 283. ]ac(t) (L.), 341.
2b
370 lana
INDEX.
M
leim (G.), 85.
(Etr.), 335.
laliab (H.), 214.
leine (G.), 190, 338.
ma, mad
lahat (H.), 214.
Lemures
mac
(L. pr.n.), 105,
115.
lair (G.), 83, 96.
Leucothea (Gr.
lamm
leum
lammer
lancet
(E.),
213.
lancea
213.
(L.),
lanista
(Etr.),
205,
213.
(G.), 85, 109, 218,
leumnach
r.),
213.
(E.), 302.
(G.), 82.
pr. n.),
256.
macula
(L.),
madad
(H.), 206.
303.
lictor (L.-Etr.), 345.
madainn
lion (G.), 55.
msi {Z.\ 258.
lionta (G.), 55.
McEce}ias(li.-'Eiv. pr.n.),
lionmhor lios (I.),
lann (G.
mackerel
Mackintosh (G.
249.
(Ger.), 85.
lance,
pr. n.),
157.
Ian, lion (G.), 55, 214.
206.
(G.), 70, 208.
raachatsith (H.), 173.
lam (r.), 79. lamb (E.), 85. (Ger.), 85.
(S.),
(G.), 156.
256.
(G.), 55.
279.
litinis (Etr.), 276, 282.
magan (H.), 245. Magi (P. pr. n.), 350.
lannar (G.), 213.
llamu
lannair (G.), 213.
llawn (K.), 55.
mala (H.), 55. Malkereth (pr.
lannrach (G.), 214.
Hath
malum
laoch (G.), 257, 307.
lleidr (K.), 108.
man
laochmhor
Ilonaid (K.), 55.
mana (S.), 206. manah (H.), 270. manan (Ar.), 333. manan, man, min
(G.), 258.
(K.), 85.
(K.), 283.
lar (G.), 99.
llwf(K.), 85.
lar (L.), 100.
losna
lar familiaris (L.), 97.
luan
lararium
lubhan
(L.), 98.
lares (L.), 95.
domestici
lares
(L.),
(Etr.), 161.
(G.), 85.
lucar (L.), 220.
manas
luceo (L.), 147.
mane (L.), 150. Manes (L. pr. n.),
(L.
pr.
u.),
257.
Lucius
lares (L.-Gr.), 105, 167.
lucmno
(Etr.), 257.
hidiis
)
(L.-Etr.), 205,
ludio
\
pr.
136.
n.), 96,
Lars Tolumnius (Etr.
pr.
96, 264.
n.),
Larva3 (L.
pr. n.),
105,
las (G.), 147, 161, 214.
lath (G.), 161, 166, 341.
142, 283.
latte (Ger.), 142, 283. lattice (E.), 283.
latus clavus (L.), 311.
leaba
lumh, lubh (G.
(G.), 42.
41,
r.),
85.
264. (L. pr. n.),
pr.
n.),
223.
map
(K.), 208.
mara mara
(Ch.), 259. (H.), 259.
marbith (H.), 69.
mas
(H.), 196.
(G.), 68.
masar, mazar (H.), 173.
100.
Lupercus
(S.),
marom
54, 264.
Lupercalia (L.
(L. pr. n.), 150.
mantissa (Etr.), 331. mantle (E.), 386.
maoin (G.), 333. maothan (G.), 36.
(L. pr.n.), 54,
Lunus Deus
115.
129.
(S.),
Mania
manu
216.
luft (Ger.), 197.
Luna Dea
201.
latli (E.),
(L. pr. n.), 257.
luggie (Sc), 61.
larth (Etr.), 40, 95, 152,
(H.),
119.
lares publici (L.), 97.
Lars Porsenna (Etr.
(E.), 129.
333.
(G.), 85.
Luceres
97. lares prtestites (L.), 97.
267.
n.),
(L.), 56, 76.
(L. pr. n.), 85,
100.
Lupracaun (L pr.n), 120. liipu (Etr.), 42, 190.
leac (G.), 279.
lupus
leap (E.), 85, 109.
lyft (A.-S.), 197.
(L.), 101.
mashlich (Sc), 114. mate, meete
(Z.),
206.
Mater Matuta (L. pr. n.), 154.
math matin
(G.), 151, 273. (F.), 156.
INDEX. mohr
mats-adh (G.), 174. matuta (L.), 150.
moira
meadar
moneta
(G.), 60.
meadh, meadhon
(G.),
(G.), 258.
netsuis (Etr.), 293.
(Gr.), 270.
monkey
(E.), 33. (It.),
(f.),
291.
nihara
(S.),
n-
273.
(L.),
monicchio
173.
371
nix
33.
(L.),
nizzah (H.), 291.
no
meal (Sc), 227.
morshar
meanbh
morflaithean (G.), 258.
noctua
mul
nose
meas
(G.), 333.
206.
(G.),
measarra
(P.), 76.
murus
(G.), 206.
(G.), 258.
musagetes
medius (L.), 173. megas (Gr.), 258.
Mutunus muzja
Megalesia (Gr. pr.
(Gr.), 89.
(L. pr.n.), 259.
N -na
(L.), 97.
Meni
(pr. n.), 155,
mensch mensis
267.
(Ger.), 129, 223. (L.),
Mercury
206.
(L. pr. n.), 143,
(S.pr.n.),196.
(H.), 351.
nutsah (H.), 292.
112, 207.
(f.),
nabasa
O
207.
(P.),
nabir (P.), 207.
OCculo
Nabo
ocheo, ochema (Gr.), 127.
nadad
258.
(pr. n.),
Odusseus
(H.), 290.
Nsevius (L. pr. (S.),
n.),
(L.), 200.
(Gr. pr. n.),
38, 79.
318.
207.
nas, nis (H.), 294.
oel oen
(Ger.), oil (E.), 339.
(K.), 85, 274.
oers (N.), 83.
mesos (Gr.), 173. messen (Ger.), 206.
nase (Ger.), 326.
ogha
(G.), 208.
nasus
oincs
(Gr.), 35, 339.
meta
nat
(Gr.), 144.
metior
mil
r.),
(S.),
nato
(Gr.), 206.
(G.
(L.),
325.
oionos"(Gr.), 286, 295,
290.
nathair (G.), 292.
(L.), 206.
metron
312.
(L.),
304, 350. oiouizesthai (Gr.), 350.
293.
oir (G.), 332.
nats (H.), 286.
mUan(F.), 286,302,312.
natsa (H.), 291.
ois (Gr.), 85.
mileanta (G.), 313.
natsar (H.), 243.
oiseau (F.), 286.
milfran (K.), 312.
ne, neo (G.
oladh
mUidh
neamb (G.), 176, 199. Necropompos (Gr.pr.n.),
(G.), 312.
miltineadh (G.), 312.
mUvus
(L.),
286,
302,
312.
Minerva
(L. pr. n,), 159,
f.
pre.), 206.
(G.), 338.
olainn (G.), 338. olc (G.), 348.
oleum
143, 164.
(L.), 339.
odor
(L.), 79.
neffe (Ger.), 208.
olor,
neoi (Gr.), 144.
olor (L.), 342.
Olympus, M. (pr.n.), 196.
262. !^Cf-),205.
opica (SI), 29.
mitis (L.), 64.
"'^^^^t'' neomhasarra ) nepes (Albanian), 205. nephelc (Gr.), 199. nephos (Gr.), 199.
mitos (Gr.), 239.
nephew
orag (G.), 149.
mitra (Gr.), 239.
ncpos nepos
minor, minus
mios
mis
n.),
naar (H.), 137, 145.
naptri
MeruMt.
(L.), 199.
nubes (L.), 199. nud, nus (H.), 291.
107, 266.
nsese (A.-S.), 326.
169.
288.
Nurtia, Nortia (pr.
216.
mehercule
293.
(L.),
(E.), 326.
nuph
(Ar.), 43.
n.),
melon (Gr.), 334. meiromai (Gr.), 270. melon (Gr.), 56, 76.
(L.),
nubo
279.
(L.),
meat, m^at (H.), 333.
283, 341.
341.
(L.),
(G.), 206.
(K.), 206.
moe
(E.), 258.
mogh
(P.),
258.
334.
~
(E.), 208.
(Etr.), 205. (L.),
205.
nessa (Gr.), 293.
or, oir (G.), 149. ora (L.), 332.
orab (H.), 286, 318, 327.
Orion
(pr. n.), 166.
Ormuzd (pr.n.), 156,260. ornis(G.),286,294, 304.
372
INDEX. pelages (Gr.), 203.
Pinarii (L. pr. n.), 105.
Pela3gi(pr.n.),251,268.
pinna
oros(Gr.), 195,202,332.
peleg (H.), 203.
piob (G.), 211.
orros (Gr.), 32.
Peleiades
ornithoskopeisthai (Gr
.
),
350.
OS
(L.), 73.
pr. n.),
oura, orros (Gr.), 32. ouranos (Gr.), 195, 202. (Gr.), 332.
pippala
(S.), 56.
piscis (L.), 328.
253.
ossifrage (L.-E.), 304.
ourou
(Gr.
(L.), 37, 292.
pempobolon (Gr.), 144. pen (K.), 232, 301. Pendragon (K. pr. n.),
pithekos (Gr.), 29. pitri (S.), 207.
piuthair (G.), 207. pie (S.), 55.
244, 257.
euros (Gr.), 195,202,332.
pered (H.), 70, 84.
plenus
ovis (L.), 85, 192.
pereli (H.), 84.
pleo (Gr.), 55.
peristera (Gr.), 316.
pleio (Gr.), 55.
Padaka
283.
(S.),
pes
pleres (Gr.), 55.
(Gr.), 309.
perone
plethron (Gr.), 331.
217.
(L.),
(L.), 55.
plue
pairt, -ich (G.), 203.
peteenon
pais (Gr.), 37, 137, 207.
petomai
pal (H.), 114, 203.
peul (Ger.), 114.
poir (Spartan), 207.
Pales (L. pr.
pfeifen (Ger.), 211.
pomoerium
pferd (Ger.), 69, 84.
ponair (G.), 112.
Pallas (Gr. pr. n.), 159.
phakos
Popidoiiia (Etr. pr.
pallium
pbal
paUa
(L.),
n.),
274.
202, 336.
336.
(L.),
(Gr.), 295.
(Gr.), 115.
Pan(pr.n.),47,100,272.
phallos (Gr.), 114, 200.
Pan's pipes, 212.
pbaretra (Gr.), 67.
panair (G.), 112.
-pharna
panis (L.), 113.
phegos
(f.),
popuhis
(L.),
277.
n.),
(Etr.-L.),
34,
46, 56.
por
243.
(G.), 71.
^
poroth (H.), 71.
(Gr.), 76.
par (r.), 70, 203, 303, 331.
phero
par (H.), 70.
phleo (Gr.), 55.
porrectus
par (K.), 300, 324. paxach (H.), 69, 292,
phluo
Porsenna
porricere hL_)^299,351
(Gr.), 65.
(Gr.), 55.
phoreo
(Gr.), 217.
47.
203.
(S.),
(L.), 55.
podoktnpos
(Gr.), 295.
)
(Etr. pr. n.),
136, 252.
(Gr.), 69.
phrater (Gr.), 66.
porto (L.), 69.
parali (H.), 65, 70.
phrisso (Gr.), 93.
Port-umniis, -unus (L.
Paras (H.
phrix (Gr.), 93.
303.
pr. n.), 87.
parash (H.), 83.
pr. n.), 259.
pario (L.), 70.
pliuo (Gr.), 50, 68.
parr (G.), 324.
phupliluns
parra(L.), 286, 300,323.
post (G.), 218.
pliullon (Gr.), 35.
(Etr.),
pestadh 35,
phusao
pars, partior (L.), 203,
phusis (Gr.), 50, 69.
pons
phuton
pra
Parsee
pasg
(pr. n.), 87.
(G.), 345.
pasbatli (H.), 304.
pat
(r.),
pautra
paveo
pecus
207.
(S.),
(L.),
207.
296.
(L.), 273.
pecunia
(L.),
273.
Potitii (L. pr. n.), 105.
(Gr.), 68.
(Gr.), 60, 69.
pickerel
(L.
pr.
n.),
(Gr.), 217.
303.
(r.),
prah
(E.), 302.
Picumnus
pr. u.),
179.
54, 218, 263.
parr-riabhac (G.), 300. 331.
(G.), 218.
Potipherah (Eg.
303.
(S.),
Prseneste (L. pr.
n.), 29,
266.
259. pil (K.), 201.
preach
pilmy (SI.), 55. Pilumnus (L. pr. n.), 259.
preachach
preachau
pilyn (K.), 201.
preachanach
pimplemi
pri
(Gr.), 55.
(r.),
(G.), 303. (G.), 303.
(G.), 286, 302.
243.
(G.), 303.
873
INDEX. Priapus (L. pr.
prosimurium
265.
n.),
(L.),
280.
protagouistes (Gr.), 216.
Puanepsia
(Gr. pr. n.),
114.
puer
rapio (L.), 320.
salk
Rasena
salt (E.), 32.
ptiia, pmiis,
208.
puil (Etr.),
(I.),
rauben
pr.
n.),
Sancus
319, 328.
(L.),
(L.), 85.
sarnhan (G.), 166.
279.
(Ger.), 319.
raucus
raven
208.
(Etr.
247, 254. rath
(L.), 36, 137,
salio (L.), 32, 85, 152.
ras (H.), rais (Ar.), 256.
(E.), 318.
(L. pr. n.), 93.
saor (G.), 160.
saphan (H.), 199. saphar (H.), 285, 309.
pul (H.), 114, 239.
Eavenna
pur (P.), 207, 331. pura (P.), 207. purah (H.), 71. purrhike (Gr.), 219.
ravir (F.), 320.
sar (G.), 99.
re
sara (P.), 98.
regaz (Ch.), 217.
Sarai (H. pr.
putra, putri (S.), 207.
regel (H.), 217.
Saraiueya(S. pr. n.), 164.
reiher (Ger.), 286, 328.
saran (P.), 249.
reith (G.), 82.
sarbal (Ch.), 336.
reub
sarcin
(Sc), 60.
quercus
(L.), 76.
Quiuctilii (L.
pr. n.),
105.
quinquatrus Quirinus
(L.), 176.
(L.),
153, 324.
Quirites (L.), 153, 324.
R
252.
(G.), 179, 279.
Recaranus
Q Quaich
(pr. n.),
(pr. n.), 88.
(G.), 320.
sar
(title),
Sarah (H.
98, 255.
pr. n.), 98.
(title), 98.
reubainn (G.), 320.
Sargon
rhaib (K.), 320.
sarnai
Rhea
sas (H.), 78.
(pr. n.), 55, 92.
rhin (Gr.), 326. -ri (S.
176, 207.
f.),
n.), 98.
(pr. n.), 248.
(title), 98.
sasQyita
(S.),
43.
sastara (S.), 43.
ricikhs (P.), 350.
Satyr (Gr. pr.
righil (G.), 185.
scab
(E.),
309.
(L.),
309.
n.),
272.
ril (Etr.), 178.
scabo
ris (G.), 184.
scalp (E.), 233.
ra (G.), 279.
roc
scarify (E.), 310.
rabah (H.), 69.
rocas (G.), 318, 328.
scariph- (Gr.), 310.
rabe (Ger.), 286, 318.
rogez (H.), 217.
schaben
rach (G.), 217.
roill (G.),
racham
ross (Ger.), 83.
ra
(f.),
207.
(H.), 286, 298,
316. rffifn
rag (S.
185.
schetho (Gr.), 307. schilf (Ger.), 212.
schinden (Ger.), 305. schorf (Ger.), 310.
r.),
217.
r.),
219.
Ruteni
(pr. n.), 252.
schole (Gr.), 306.
sclireiben (Ger.), 310.
ragal (H.), 217.
S
ragaz (H.), 217.
sa
ragzah (H.), 217. raka, rakad (H.)
(Ger.), 309.
schauern (Ger.), 93.
rota (L.), 279.
rukn (Ar.), 217. rum (H.), 42.
(A.-S.), 319.
rag (H.
(G.), 319.
(r.),
93.
scliAvan (Ger.), 342.
scirpus (L.), 212.
saar (H.), 92.
scrape (E.), 310.
sabal (H.), 69.
scribo (L.), 233, 310.
raki (Ar.), 217.
sair (H.), 92.
scurf (E.), 310.
rakia (H.), 197.
saisir (F.), 306.
scwa
217.
rak.s (Ar.),
217.
197,
.sal
(L.), 32.
(Ar.), 338.
seabhag
(G.), 286, 302.
ram (H.), 42. ramah (H.), 42.
salann (G.), 32.
sealbh (G.), 306.
salad (H.), 32, 78.
sealbhachadh (G.), 306.
raniam (H.), 42.
Salambo
sealg (G.), 306.
raphah (H.), 41.
Salii (L. pr. n.), 150.
(pr. n.), 55,
sean (G.), 32, 190.
374
INDEX.
searg (G.), 301.
silicerniuni (L.), 43.
stego
scairis (L.-Etr.), 345.
simus, siraius (L.), 30.
stork (E.), 286, 322.
seh (H.), 89.
singe (F.), 31.
Seirios (pr. n.), 1G3, 340.
sinii (G.), 42,
studium (L.), 81. subula (L.), 210.
211.
(Gr.), 337.
seize (E.), 306.
.sinute (G.), 42.
siibulo (Etr.), 205, 209.
selas, selene (Gr.), 147,
siob, siobag(G.), 211.
Sumnianus
340.
Semo
siongc (K.), 31.
siphon (Gr.), 212.
(pr. n.), 93.
semones (L.), 129. Semo Sancus (L. pr.
Sirius (L. ii.),
(L. pr. n.),
269.
pr. n.),
suruphonia (Gr.), 212. 163,
suph
(H.), 212.
sur (G.
340.
r.),
210.
skairo (Gr.), 220. skap (Sc), 233.
sura
skep (Sc), 234.
susurrus
skia (Gr.), 196.
SWeg
sesphs (Etr.), 189, 206.
skin (E.), 305.
swesch (Sc), 211.
Sethlans (Etr.
sku
92, 129.
semuneis senex
(L.), 129.
(L.), 32.
seranim
98.
(title),
pr. n.),
214, 269. seun, seunadh seunmhor
\
(G.),
S
292.
skutos (Gr.), 196, 307.
syrinx (G.-E.), 209.
sky
(G.),
T Tabal
303.
sgabaiste (G.), 213, 306.
smaoin
(G.), 223.
sgaball (G.), 232.
snake
(E.), 293.
(G.), 234.
sgear, -ail (G.), 219.
sgearach (G.), 219.
(Gr.), 209.
(E.), 196.
smal
sgeap
(L.pr.n.),100.
surigma
slat (G.), 283.
spealg (G.), 233.
210.
(L.),
(A.-S.), 211.
skulao (Gr.), 306.
Sgabag
sgeiiib,
sus (H.), 78.
Sylvanus
(S.), 196.
sex (L.), 30. (G.), 306.
243.
(S.),
sneachd
(H.), 52.
Tabarzin(P. pr.n.),346. taberna
(G.), 283, 341.
(L.), 198.
taigh (G.), 179, 198, 242.
soilleir (G.), 147, 340.
taim
soillse,soillsich (G.),147,
taimh-leac (G.), 198.
339.
(G.), 198.
taip (G.), 234.
sgiath (G.), 196.
sol (L.), 147, 179, 340.
sgiorradh (G.), 271.
solus (G.), 147, 340.
Tala
sgor (G.), 346.
Soracte (pr.
talah (H.), 36, 237.
sgreachan (G.), 286, 301.
Soranus
sgriob (G.), 310.
Sortes PrjenestiniB (L.),
shabhah
(H.), 306, 310.
n.), 160.
(pr. n.),
160.
Sothic year (pr.
shalah (H.), 306.
souffler (F.), 210.
shaphar (H.), 149, 285,
sough, sugh (Sc), 211.
spado
309. (H.), 197.
(pr. n.), 55.
talal (H,), 51.
talamh
(G.), 51.
Talassio (pr.
266.
.shacab (H.), 43, 229.
shamayim
tais (G.), 37.
n.), 163.
(L.), 283.
spag
(G.),
(E.), 70.
309.
n.), 52.
talega (Ch.), 341. taleh,
talitha (H.), 36,
52, 76. talp,
talpyn (K.), 234.
talpa (L.), 234.
taim
Sharezer (pr. n.), 99, 261.
spar
shebi, shebuth (H.), 306.
speir (G.), 309.
tan (G.), 110.
shelet (H.), 245.
speireag (G.), 286, 302,
tanzen (Ger.), 77.
shield (E.), 245.
tarn,
(G.), 198, 230.
tap-adh, -aidh (G.), 31.
309.
shophar (H.), 284.
speur (G.), 200.
tapamhuil
sibilus (L.), 210.
spirituel (F.), 30.
tar (G.), 135.
.sif(N.), 212.
sporn (Ger.),
tar, targ (P.), 248.
siffler (F.),
210.
sigh (E.), 211.
spur
,309.
(E.), 309.
spot (E.), 303.
Tara
(I.),
(pr. n.),
Tarchon
31.
262.
(pr. n.),
247.
375
INDEX. Tarchetius
(pr. n,),
Tarcondimotus
249.
(pr. n.),
tuiseach (G.), 249.
Tma
tul,
(Etr. pr. n.), 156,
269.
249.
targaid (G.), 196, 244.
Targitaus
(pr. d.),
248.
Tar-quin, -quinii (pr. n.),
Tinskuil
(Etr.), 156.
tiomcliioU(G.), 237,277,
Tarsus
(pr. n.), 248.
Tartak Tartan
(pr. n.),
(pr. n.), 248.
248.
Tiphsar (P. pr.
Tirhakah
131.
r.),
n.),
tuT
260.
(f.),
(r.),
249, 279, 315.
248.
turannos (Gr.), 242.
Turnus
245.
n.),
-tunus
245.
(pr. n.),
Tiribazus (pr. Tiridates (pr.
135.
(I.),
tulachan (G.), 237.
tumeo (L.), 31, 237. -tumnus (f.), 247, 259. tumulus (L.), 237. tunica (L.), 311.
315.
tiomchuair (G.), 237.
247.
tarr
tinn(G.), 39, 211.
(L. pr. n.), 104,
242.
tarrddu (K), 135.
tobbar
tarming (G.), 67. tearm-unn, -air(G.),261
toga
tearraid (G.). 245.
toi (K.), 198.
turris(L.),257,279, 314.
(G.), 235.
/-(Gr. pr.n.),
.
198.
Ill,
(Etr.),
Turrhenoil
^^^^ ^47,
Tursenoi
230, 335.
gSO.
|^
tearuinn (G.), 243, 261.
toir (G.), 249.
Turrus
tego (L.), 198, 230, 336. teine (G.), 130, 215.
toisicbe (G.), 249.
Thurrus
tokos (Gr.), 69.
tus, tuis (G.), 151, 256.
teino (Gr.), 39, 42.
toll (G.),
tel (H.), 237.
tolm
telSg (Ch.), 341.
Tolumnius
Telamoniades(Gr.pr.n.
torn (G.), 236.
253. tellus,
tellumo
temenos
(Gr.), 277.
templum tempus tendo
(L.), 51.
(L.), 237, 276.
(L.),
278.
Tuscus
237.
(Etr. pr. n.),
[259.
(L. pr. n.), 259.
twilight
ty
(E.), 169.
(K.), 198.
(G.), 283, 333.
Typbon
(pr.n.), 165.
(G.), 293.
tzabab
(H.), 79.
top (E.), 234.
tzachak (H.), 338.
tor (G.), 245, 315.
tzachar (H.), 338.
tore
(I.),
245.
tzaf (Ar.), 296.
torgos (Gr.), 286, 313.
(L.), 42.
(L. pr. n.), 252.
Tutunus
(G.), 236.
tomhas tonnag
(pr.n.), 251.
pr. n.), 256.
tener (L.), 42.
Tossack (G.
teps (Etr.-Sabine), 234.
tragedy
tephar (Cb.), 310.
tragos (Gr.), 88.
tzahal (H.), 338. tzan, tzon (H.), 110.
tzaph
(E.), 90.
(r.),
79, 119, 310.
tzaphir (H.), 77.
teraphim (H.), 248.
trepido (L.), 217.
Tzar
Thalia (Gr.
treum
(G.), 243.
tzayah (H.), 338. tzayon (H.), 338.
pr. n.), 53.
(title),
126.
thaleia (Gr.), 51.
triadh (G.), 245.
thall-o, -ein (Gr.), 51.
triathach (G.), 245.
tzinnah (H.), 245.
Thalna
triorchos (Gr.), 286, 313.
tzippar (Ch.), 309.
Triptolemus (Gr.
tzipporen
(Etr.
pr. n.),
53. thalos (Gr.), 51.
pr. n.),
245.
(IJ.),
309.
tzochar (H.), 338.
thuella (Gr.), 93.
tripudium
tiarna (G.), 243.
Triton (Gr. pr.
tibia (L.), 211.
tnigon (Gr.), 316.
uaghan, uan
tibicen (L.), 209.
ts-, see
uair (G.), 181, 192, 262,
tige(F.),211.
tuba
(L.),
tim (G.), 237.
tuber
(L.), 31.
timchioU
tubh(G.), 211.
uamh ubag
Tuche (Gr.
Ug(H.
(G.), 237, 277,
315.
timme
(N.), 278.
(L.), 217. n.),
tz.
211,284.
pr. p.), 266.
tuir (G.), 249.
U
245.
(G.), 274.
266, 278. (G.), 235. (G.), 349. r.),
212.
ugab(H.), 212.
276
INDEX.
viigheam (G.), 336.
vitis (L.), 36, 64.
uisge
Vitumnus
ul
(G.), 349.
Ulysses (L. pr.
umbo
ii.),
ur
79.
(f.),
247.
301, 309.
(L.),
(G.), 137, 262, 332.
urag
(L.),
Ursoo
wool
(L.-Etr.
pr.
WUl (A.-S.), 338. wybr (K.), 199.
Volumuus
X
-a (Etr. pr.
259. (L.
pr.
xuron
(Gr.), 346.
yahir
(H.), 244.
n.),
262. 247, 251.
vorsiis (Etr.), 331.
Vul
(pr. n.), 55.
Vulci (Etr.
pr. n.), 38,
Yama
Vulsinii
(L.), 80.
38,
(Etr.),
pr.
waim
(L.), (L.),
ysgrafu
(K.), 310.
ysgutyll (K.), 302. ysle (A.-S.), 130.
(Sc), 236.
wallen (Ger.), 239.
ysniot (K.), 303.
walzen (Ger.), 239.
yspar (K.), 324.
(L. pr. n.j,
wambe
259. vestis (L.), 336. (L.), 174. (L.), 35,
vita (L.), 30.
162,
yathad (H.), 311. yayin (H.), 35.
236.
263.
Vertumnus
viduo vinum
n.),
W
n.),
268.
velle
pr. n.),
ysgrifenu (K.), 310.
336.
Velathri (Etr.
venter
pr.
vultur (L.), 286, 313.
201, 215. (S.),
(Etr.
266, 316.
96,
(S.
282.
268, 316.
vastra
(E.), 40,
write (E.), 310.
268, 316.
Voltumn-us, n.),
^^^//(Etr.), 146, 263, 269.
vacca vanth
(E.), 236.
(E.), 338.
volo, velle (L.), 263.
301.
(pr. n.),
(Ger.), 286.
n.), 50,
(G.), 138.
uraich (G.), 262.
uro
n.),
Wright
VOgel
Volaterrte
236.
(L.),
-umnus, -unus
unguis
womb
pr.
259.
209.
(f.),
(L.
339.
(Sc), 236.
welkin (E.), 201. whisper (E.), 210.
zahab
whistle (E.), 210.
zar
WOlke woUe
(Ger.), 201.
Zilach (Etr.), 43, 221.
zone
(Ger.), 338.
(H.), 148.
(title), 98.
(Gr.), 238.
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