with the Punic and Berber dialects with which one should be equipped to approach the question from that more difficult side. For the Numidian or Libyan epigraphy I have depended upon the Collection of General Faidherbe,* and the admirable Essay of Prof. Halévy. Even with these materials I believe more could be accomplished than I have attempted, and the most that I hope from this and my former paper is to enlist the attention of Etruscologists to the possible derivation of the nation from the Libyan stock. These Libyan or Numidian inscriptions, to be sure, date from a long time after the Etruscans had founded their cities in Italy. The oldest of them are probably not beyond 200 B.C., and then nearly a thousand years had elapsed since the formation of the Etruscan commonwealth. We must not therefore expect frequent identities, especially as the Etruscans notoriously borrowed largely the names and terms of their various neighbors. On the other hand, it must be remembered that the Berber is a group of dialects singularly tenacious of its traits, both grammatic and lexicographic. To this day, its tribes are mutually intelligible, from the western boundaries of Egypt to the Atlantic coast, and from the Mediterranean to the Soudan. Therefore it is not incongruous to attempt the explanation of an Etruscan name (assuming that it is of Libyan origin) by the modern Kabyle or Touareg. A preliminary question of interest is that of the 2. Etruscan Invasions of Egypt. This subject has been brought to the attention of Egyptologists by the supposed references to the Etruscans in the ancient inscriptions, and to Italian archæologists by the evident Egyptian inspiration in some of the Etruscan art remains. I shall sum up briefly the main points of the question. From the earliest times the movement of the Libyan tribes toward the east is recorded in the annals of the Egyptian monarchy. In the third dynasty-according to the chronology of Mariette some 4200 years B. C.-the incursions of the Temhu (the Touaregs ?) are mentioned. In the eighteenth dynasty (1703-1462 B.C.) the mother of Amenhotep IV. is represented as a blonde with blue *Collection Complete des Inscriptions Numidiques (Libyques). Par le General Faidherbe (Paris, 1870). † Études Berbères. Essai d' Epigraphie Libyque. Par J. Halévy (Paris, 1875). 1890.] [Brinton. eyes, and bore the name, at once Libyan and Etruscan, of "Taia.” She was probably a Libyan by birth.* The most important general migration of the Libyan tribes seems to have taken place about 1300 years B.C. At that time, as we are informed by an inscription of Meneptah II. on the wall of the great temple of Ammon at Api, the king of the land of Libu, by name Mar-ajui, a son of Did, led a great army composed of his own troops and mercenaries from other nations into Egypt, entering near the city of Prcsopis. He was defeated with heavy loss, and many thousands of his soldiery were slain.† Among his allies were the "Tursha," who are considered by some Egyptologists to have been the nation called in classic writings, Turseni or Tyrrheni, i.e., the Etruscans. This identification is rejected by Dr. Brugsch Bey, who ventures the yet wilder theory that they were Taurians. Halévy, on the other hand, is inclined to see in this and the other names given in the list of allies merely various Libyan tribes, neighbors of the Lebu;‡ and this is quite probable when we consider the impracticability of large bodies of soldiery being transported across the Mediterranean in that early age. It is possible, therefore, that the "Tursha" were the "Turseni," and that in consequence of this defeat they left their native land and founded the Etruscan colonies on the west coast of Italy-which were commenced about that time. Dr. Deecke has already pointed out the probability that the Tuirsa who attacked Egypt by sea in the time of Ramses III (twentieth dynasty, 980-810 B.C.) were the Turseni or Etruscans. They are represented on the paintings with pointed beards and helmets of Etruscan form.§ The very early signs of Egyptian culture visible in ancient Etruria, on which Deecke lays stress, may be explained by the proximity of the Libyo-Etruscans-the Tuirsato the Nile valley before they founded their Italian colonies. It is quite sure that the main body of the army of Mar-ajui was composed of the blonde type of the Berbers, as the Egyptian name applied to them on the monuments is thuheni, "the light-colored or faircomplexioned people." * On the presumably feminine termination in Etruscan aïa, see Deecke in Müller, Die Etrusker, Bd. i, s. 475. † Dr. Brugsch Bey, History of Egypt, Vol. ii, p. 129. Essai d' Epigraphie Libyque, p. 170. See his note in Müller, Die Etrusker, Band i, s. 70. PROC. AMER. PHILOS. SOC. XXVIII. 132. F. PRINTED MARCH 1, 1890. Brinton.] § 3. The Libyan Alphabet. [Feb. 7, The ancient Libyan or Numidian alphabet, preserved in the tifinagh and tiddebakin of the Touaregs, was composed of twentythree letters, five of which served both as vowels and consonants. As in the Etruscan alphabet, all letters could act as either initial or terminal sounds. Two letters are in the Libyan which do not appear in the Etruscan-b and o. It is a notable coincidence, however, that not only was the former sound usually rendered by the ancient Roman writers by an f,* but it is absent or rare in the Ghdames, Rif, Bougie and Mzab dialects of modern Berber.† Evidently the Etruscan in its omission of this phonetic element is brought into closer relations to a large part of the Libyan speech. Diphthongs, double consonants, guttural and sibilant sounds are of frequent recurrence in Libyan as they were in Etruscan, the former trait being a similarity which separates both from pure Semitic tongues.‡ The most frequent permutations of the Libyan letters, both in the ancient and modern dialects, are as follows: b into f. k into x (guttural), or ch. / into d, or r. s into z, or ch, or sh. tinto d, or dj, or dh. tch into k. ts into sh. th (0) into t. $4. Names of Divinities. The religion both of the Libyans and Etruscans resembled that of most of their neighbors in being a marked polytheism. It is said that more than two hundred Etruscan divinities have been discriminated; but I do not find the names of anything like this number. Otfried Müller and Dr. Deecke give about fifty, of which "Le changement de betƒ est très fréquent dans les dialectes berbers." Halévy, Essai, p. 21. "Le b libyque est souvent transcrit par ƒ en latin." Ibid., p. 156. † Basset, Manuel de langue Kabyle, p. 6. Louis Rinn, Les Origines Berberes, p. 59. Richard Burton, Etruscan Bologna, p. 192. 1890.] [Brinton. some are probably Italian or Greek. From among those apparently really Etruscan, I select for comparison the following: Apulu, or Aplu, was the Etruscan god whose fane was upon Mt. Soracte, and who, according to a tradition recorded by Virgil, was the earliest divinity worshiped by the Tuscans.* From the similarity of the name to the Greek Apollo, most writers have considered it a corruption of that word, and the later Etruscans no doubt transferred the attributes of the famous Greek divinity to their national god. But an examination of the ancient Numidian inscriptions discovers a divinity so closely similar that the suspicion is excited that the two are identical, and the resemblance to Apollo a mere coincidence. This divinity bears the name in the Numidian character Abru, and is almost certainly identical with the Guanche Abora, showing the wide extension of the cult in the ancient Libyan peoples. Halévy thinks it reappears in a Latin inscription, Ifru augusto sacrum, found near Constantine. The phonetic changes from Abru to Aplu are justified by numerous examples in both Etruscan and Libyan, and that this widely worshipped god of the Libyans should be referred to by the Etruscans as the first they adored is very natural. Culzu; a member of the Etruscan pantheon, represented with torch and shears, a divinity apparently who decided the day of death. Allowing for the constant permutation of 7 and r in these dialects, Corippus mentions a Libyan divinity of the same name, of whom the Mauritanian chieftian Ierna was priest: "Ierna ferox his ductor erat Gurzilque sacerdos."-Johannidos, ii, 109. The idol of the god represented a divinity of horrid mien, suitable to a god of death. "Simulacra sui secum tulit horrida Gurzil."-Johannidos, vi, 1139. The derivation of the Libyan Gurzil is not very clear; but as the god who decided on the day of death, and cut or shortened the thread of life (for which purpose Culzu holds the shears in Etruscan portraiture), I am inclined to connect both names with the modern Berber verbal guezzil, pl. guezlen, to be short, m'gazzıl, The poet has a Tuscan say: "Summe deum, sancti custos Soractis Apollo, Quem primi colimus."-Eneid., xi, 785. † Berthelot, Bulletin de la Société d'Ethnologie, Tome ii, p. 131. ↑ Essai, p. 156. Müller, Die Etrusker, Bd. ii, s. 110. Brinton.] [Feb. 7, separation, dismemberment, which Newman compares to the similarity of the English shear, shears, short (Libyan Vocabulary, p. 50). In the ancient Numidian epigraphy this deity is referred to in the literation ghrsl (Halévy, Essai, p. 121), and the final / seems to be retained in the Etruscan form culsl quoted by Corssen.* Lala, goddess of the moon, probably the new moon, and hence of birth and fecundity. The name seems connected with the Libyan lal, to be born, Oalalil, birth, etc. In Numido-Latin inscriptions, this precise form Lala appears (see Halévy, Essai, p. 83). Leucothea, the white goddess. This is the Greek translation of the name of a female divinity much honored by the Etruscans, and especially at Pyrgos, the port of Caere, where a great and beautiful temple was dedicated to her (Müller, Die Etrusker, Bd. ii, s, 54-56). The Etruscan form of the name is not given, but in the list of their beneficent goddesses occur the names malavisy, and melacur, where the initial radical seems to be the same as in the Libyan amelal, white, mellul, it is white, etc. (Newman, Lib. Vocab., pp. 61, 62). In these, I believe, we may recognize the goddess of Pyrgos. Whether her attribute of whiteness was derived from the sea foam or the morning light, or from some other cause, we have no means of knowing. Manes, Mania, Mantus. The dii Manes of the ancient Latins are generally recognized to have been derived in character and name from Etruscan antecedents. The derivations of the word Manes offered by the later grammarians are as usual merely fanciful and worthless, nor has any acceptable one been suggested by modern writers. I believe it is revealed in the name of an ancient Libyan deity, Motmanius. This occurs in a votive inscription found near Constantine-Motmanio et Mercurio sacrum (Halévy, Essai, p. 157). The name seems to be clearly a compound of Libyan emet; aorist, imut, to die, dead, and emān, soul,-a lord of the souls of the dead. In the first syllable we recognize the Etr. mut-na, a tomb, a place of the dead (see my Eth. Aff. of Etruscans, p. 19), and in Manius is the Etr. Manes, the current meaning of which was "the souls of the dead,"† allied to which was the Etr. name of the god of the underworld, Mantus, the goddess Mania, and perhaps the *Sprache der Etrusker, s. 610. "Die Seele der Hingeschiedenen," Müller, Die Etrusker, Bd. ii, p. 98. |