goddess often portrayed on Etruscan mirrors with the name Munou, or Munoz, believed by Deecke to be one of the auspicious Manes or spirits.

Mars. The old Italic name for this divinity was Marmar, which reappears in the Etr. Mamar-ce, a personal name, and Maris, the name of a divinity shown on Etr. mirrors. One of the months in the Etr. calendar was named from him. This name in the form Marmar was quite frequent in Libyan. I need but recall the Libyan general Marmaria, the tribe Marmarida, etc. It also appears in the Libyan inscriptions of Djebel-Thala (Halévy, Essai, p. 68). The identification appears therefore complete.

Menerva, the Etr. forms of which are mnarva and meneruva, is believed to be distinctly a Tuscan goddess whose original vocation was that of a protectress of children; only in later days did she assume the attributes of the Greek Athene (Müller, Die Etrusker, Bd. i, s. 46 sq.). The name has a strong Libyan physiognomy. The prefix men is common in the dialects of that stem, and in the remainder of the name, arua, eruva, we are close to the modern Kabyle arau, pl. arawan, child, a meaning most consonant with her original character.

Sethlans. The Etr. compound Seore, or Set-ria, is a proper name, the root of which Set (se0-) probably reappears in the initial syllable of Seo-lans, the Etr. Vulcan. This initial syllable set-, sed-, sit-, is a common one on the Libyan tombs of the earliest centuries (Inscrips. 77, 105, 128, 216, etc.). One of the Numidian names appears in the Latin form, Sit-ilia, and the Libyan Sit-ila (Inscrip. 216) is close to Etr. Seo-lans. Halévy suggests its relationship to the Egyptian god Set (Essai, p. 81); but its origin may as well be from the Libyan root s't, now preserved in the Touareg, is-suhet, strong, essahet, violence, etc.; Kabyle, set-mara, by force, by might, etc.

Tina, Tinia. This divinity is stated to have corresponded to the Jupiter of the Romans, and his figure often appears on Etruscan mirrors and coins with the symbols of the lightning, the sceptre and the crown of rays. For these and other reasons (set forth in detail by Müller), he is looked upon as "the chief divinity of the Etruscans and the centre of their celestial world."

It must be regarded as a striking example of the permanence of mythologic conceptions that the same deity with the same name is

recorded by Corippus as the Jupiter of the Libyans in the sixth century A. D. In his lines referring to the gods they invoked on entering battle, he writes:

"Mastiman alii; Maurorum hoc nomine gentes

Tænarium dixere Jovem."-Johannidos, Lib. vii, 307.

The name Mas-timan is compounded of the common Libyan (and Etruscan) prefix of grandeur mas, and timan, in which the n in Tina has changed into m, a permutation frequent in the Moroccan (Rifian) dialect of Berber, in which the mim of the Arabic alphabet is often substituted for the nun.* The terminal n in so many of the Libyan names given by Corippus is thought by Halévy to be often an extraneous addition to the native form.†

Turm's, the Etruscan Mercury.

Turan, goddess of love.

Tarsu, a mythical Gorgon.
T'ruisie, a hero god.

In these and similar Etruscan names we appear to be in the presence of the exceedingly common ancient Libyan radical TR, seen in the inscriptions in such names as Toura, Touran, Tir-mag, Tor-dak, Tour-sha, etc., and in Corippus' poem in Tor, Tur-sus,

etc.

The prefix used thus frequently in both dialects is likely to be a term of reverence, affection or amplification. It does not appear current in modern Berber. In its dialects the syllable means a height, a hill or mountain, dar, adrar (pl. daran); tareelit, a hill. The transfer of the idea of physical to social elevation is common to all languages (son altesse, his serene highness, etc.), and may be at the base of the meaning here.

Usil, the sun-god of the Etruscans, was portrayed with rays around his head and a bow in his hand (Müller, Etrusker, Bd. ii, p. 80). As I have remarked in my previous essay, the Libyan word for the sun at high noon is ǎsl.

$5. Names of Persons.

The Etruscans were accustomed to employ both individual and family names, and in some instances all three of the names in use

* Basset, Manuel de Langue Kabyle, p. 9.

+"La terminaison n est une particularitê de la prononciation punique des expressions libyques." Essai, p. 121

by the later Latins (prænomen, cognomen, agnomen). The same form frequently appears in different cases as family name and surname. A comparison of such personal names with those found on the sepulchral monuments of the ancient Libyans may lead to some definite results.

Avile is said by Deecke to be one of the most ancient and genuine of Etruscan personal names. It appears both as surname and family name on a number of the oldest inscriptions (see his remarks in Müller, Die Etrusker, Bd. i, s. 443). It is also found in the ancient Numidian character as Avvil (Inscrip. 215), and in the Numido-Latin inscriptions as Avilius and Avilia (Halévy, Essai, p. 142). These are precisely the Latin forms derived from the Etr. avile.

Aules, Aulesa, Aulesla, a very common, pure Etr. prænomen (Müller, Etrusker, Bd. i, s. 444). It is exceeding close to that of the Libyan goddess Aulisva, which figures in a Latin inscription found near Constantine (Halévy, Essai, p. 156).

Betuus, Betua; a Latinized form of Etr. fetiu, feoiu; perhaps also petvia (Müller, Etrusker, Bd. i, s. 477, 486). Probably allied to the Libyan battus, bahatus, chief, ruler (Halévy, Essai, p. 164).

Cacina, the family name of the celebrated Etruscan gens of Volterra. The Etr. orthography is caicna or ceicna, in which the na is a usual termination, leaving the root caic' or caeci. This is similar to the names kaka, ghaka, of the Libyan inscriptions Nos. 206, 246.

Fastia, or Hastia, a pure Etruscan name, very frequent at times in the abbreviation fas, or as hasli. A very common Libyan name is basfas, fazth (Inscrips. 3, 4, 5, 6, 8, etc.). A similar initial syllable is found in Corippus, as has been pointed out by Halévy (Essai, p. 24, note).

Lucumo, Lucmo, often appears in the Roman historians as the Etruscan name of individuals, but probably means "prince." Its usual Etr. form is lauzumes.* This is almost identical with the

name of the son of Oesalus, king of Numidia, Lacumaces.† The radical reappears in the Etr. prænomen layu, which is identical with the Libyan prænomen layo in Inscrip. 185 (Halévy, Essai, p.

* Müller, Die Etrusker, Bd. i, ss. 337, 496.

† Livii Historia, Lib. xxix, c. 29.

III). I am inclined to believe it identical with the leku tribe of the Libyan enemies of Meneptah I. *

The prefix Mas. Throughout the Libyan dialects Mas is an initial syllable of many personal names, and was common in the earliest times, applied both to persons and to gentes, e. g. †

And numerous other examples.

General Faidherbe calls attention to the frequency of this prefix, and both he and Prof. Halévy are inclined to derive it from a root "to beget," and assign it the signification of "son of," "children of," etc.

This derivation is doubtful, as its radical has not such a signification in modern Berber. In the Touareg dialect mess or messi means ruler, lord, master, and mas, a paternal uncle.§ The former significations are the most applicable and fill all the conditions of the employment of this prefix to personal and tribal names.

This same prefix appears with almost equal frequency in Etruscan proper names, especially those of prominent people and families, as the following examples show:

Mas-tarna (Etr. Macstrna), the Etr. appellation of Servius Tul

* Comp. Halévy, Essai, pp. 111, 173, etc.

See Faidherbe, Collection Complete des Inscriptions Numidiques, pp. 22, 36.

Essai d' Epigraphie Libyque, p. 126.

Newman, Libyan Vocabulary, p. 196.

lius (see Müller, Die Etrusker, Bd. ii, s. 111, note), a title of thoroughly Libyan physiognomy, meaning "great conqueror," from the verbal irna, to conquer; tarna, supremacy, victory (Newman, Libyan Vocabulary, p. 172).

Mas-entius, Mezentius, an ancient Etruscan ruler of Caere, said by Cato to have been a contemporary of Æneas (Müller, Die Etrusker, Bd. i, s. 109). Deecke believes that the name reappears in family names mes-i, mes-ial, etc., of Perugia (Ibid., s. 495).

Mus-onii; Latinized form of an Etruscan family name near Orvieto, borne by the writer C. Musonius Rufus. Deecke compares it

with the Etruscan names:

Mus'-ni, found near Cortona.

Mus enial, found near Perugia.
Mus-u, found at Corneto.

All corresponding to mas.

Mas-o; Latinized form of Etr. mas-u, allied to mas-ve, mas-veniai, etc. (Müller, Die Etrusker, Bd. i, s. 501).

Mat-, Met. A frequent initial syllable in Etr. names, as mat-ves, mat-ausnal, met-usnei, mat-ona, mat-ulna, etc. It is sufficiently common in the Libyan epigraphy as mat-ti, mat-ar, met-ut, etc. Halévy considers it from a root indigenous to Africa, where, in some of the Hamitic dialects, the radical met, mid, mutu, signifies man" (Essai, p. 18).

66

Tania, Oannia, Oanna. This, says Pauli, "is one of the few pure Etruscan feminine prænomens." * It is seen in the name of the wife of Tarquin, “Tanaquil” (Etr. Oanyvil), and was one of the most frequent of the surnames of the Etruscan women. † It is preserved in the same form in the Touareg branch of the Berber, in which anna = mother, and t is the feminine prefix. ‡

Tite, Titeia, a prænomen rather common in these and allied forms, and considered pure Etruscan. In Libyan epigraphy did and dides recur in the sepulchral inscriptions. The precise form tites appears on various Etr. inscriptions (see Deecke, in Müller, Die Etrusker, Bd. i, s. 471). The Libyan prince already mentioned who invaded Egypt in the nineteenth dynasty was Mar-ajui, "a son of Did."

Vel-, Vul-, Vol-, Volt-. These were extremely common Etr. pre

*Etruskische Forschungen, 1882, s. 114.

+ See note of Deecke in Müller, Die Etrusker, Bd. i, ss. 457-9.

Newman, Libyan Vocabulary, p. 197.

PROC. AMER. PHILOS. Soc. XXVIII. 132. G.

PRINTED MARCH 31, 1890.