User:Est. 2021/Draft/Śuri

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Śuri
Member of Novensiles
Other namesAita, Apulu/Aplu, Calu, Manth, Rath, Summanus, Usil, Vetis/Veivis
Name in Old NorseSurtr
Etruscan alphabet𐌉𐌛𐌖𐌑
Major cult center
World
Weaponsvolcanic lightning, fire, lava
Animalswolf, goat
Symbolsolar disc, halo, bow and arrows, pilum, lead
AdherentsHirpi Sorani
Gendermale
RegionItaly
Ethnic groupEtruscans, Capenates, Faliscans, Latins, Sabines
Personal information
Parents
Siblings
ConsortCatha
Equivalents
Greek equivalentHades + Apollo Smintheus
Roman equivalentDīs Pater + Apollo
Norse equivalentSurtr
Hinduism equivalentSūrya

Śuri (Etruscan: 𐌉𐌛𐌖𐌑, romanized: Śuri, from Etruscan: 𐌛𐌖𐌑, romanized: Śur, lit. 'black'), later latinized as Soranus, was an ancient Etruscan deity, also venerated by other populations of central Italy (Capenates, Faliscans, Latins and Sabines) and later adopted into ancient Roman religion.

Name and attributes[edit]

The theonym[1] Śuri (Etruscan: 𐌉𐌛𐌖𐌑, romanized: Śuri, from Etruscan: 𐌛𐌖𐌑, romanized: Śur, lit. 'black'),[2][3][4][5][6] latinized as Soranus, means both 'black' and 'from the black [place]', i.e. the Underworld.[2][4][5][6]

Primarily the god of volcanoes and fire, which were associated with the underworld,[7] Śuri also was the chthonic god of the Sun and light,[a] as well as an oracular god, with powers over health and plague;[7] as god of volcanic lightning, he's thought to have been among the Novensiles, the nine Etruscan thunder gods.[3][6]

His sacred animals were wolves and goats.[b]

Norse equivalent[edit]

Main article: Surtr
See also: Muspelheim and Norse cosmology

His direct equivalent is the Norse fire god Surtr (Old Norse: Surtr, lit. 'black')[8] – "a mighty giant who ruled the volcanic powers of the underworld"[9] and will cover the Earth in fire during Ragnarök, causing the entire world to burn[10] – king of the fire giants of Múspell,[c][d][e] birthplace of the Sun and other stars.[14]

Surtr with the Flaming Sword (1882) by F. W. Heine, based on a plaster frieze designed by Friedrich Wilhelm Engelhard (1859)

Rudolf Simek notes that jötnar (frost and fire giants) are usually described as living to the east in Old Norse sources, yet Surtr is described as being from the south.[9] In fact, Surtr is mentioned twice in the poem Völuspá, where a völva divulges information to the god Odin.[f] The völva says that, during Ragnarök, Surtr will come from the south with flames, carrying a very bright sword:

Epithets and Greco-Roman equivalents [edit]

Śuri had many epithets,[3][4] among them Calu,[16][17][4] Manth,[18][3][4] Rath,[3][4][19] Usil[20] and Vetis,[21][4] but also Greco-Roman epithets.

By interpretatio graeca, Śuri was identified with both the underworld god Dīs Pater/Hades (Epic Greek: Ἄϊδης, romanized: Áïdēs; Etruscan: 𐌀𐌕𐌉𐌀, romanized: Aita)[3][4][22][23][7] and the sun god Apollo (Etruscan: 𐌖𐌋𐌖𐌐𐌀, romanized: Apulu);[3][4][24][25][16][7][26] their names are associated on Pyrgi inscriptions too.[27][3] After his cult had been syncretised with Apollo, the Romans also nicknamed him Apollo Soranus[17] or Apollo Soractis.[24]

Table[edit]

This section is an excerpt from User:Est. 2021/Draft/Śuri/Epithets/Table.[edit]
Group No. Epithet Paired with Meaning Attributes Equivalents
Etruscan Latin
Old Italic (RtL) Transliteration
A 1 Śuri [g] Soranus Etruscan: 𐌀𐌈𐌀𐌂, romanized: Catha[23][28][3] Etruscan: 𐌉𐌛𐌖𐌑, romanized: Śuri, from Etruscan: 𐌛𐌖𐌑, romanized: Śur, lit. 'black'[2][3][4][5][6] cognate and equivalent to Old Norse: Surtr, lit. 'black'[8] Sun and light, lightning, fire, volcanoes, underworld, health and plague, divination, wolves, goats

[3][6]

Surtr, Sūrya, Ra+Ptah, Hades+Apollo
B 2 Rath [h] Etruscan: 𐌀𐌈𐌀𐌂, romanized: Catha[29] Etruscan: 𐌈𐌀𐌛, romanized: Rath, cognate to Hindi: रथ, romanized: rath, lit. 'chariot', learned borrowing from Sanskrit: रथ, romanized: rátha and Avestan: 𐬭𐬀𐬚𐬀, romanized: raθa, lit. 'chariot, car', from Proto-Indo-Iranian *hrátʰas, from Proto-Indo-European *hreth₂- (“to roll”)

— linked to Hindi: dharma-rath, lit. 'Godly chariot',[30] possible reference to the sun chariot or solar barque, traditionally associated with Sūrya (Sanskrit: सूर्य, romanized: Sūrya)

Sun and light,[31] lightning, fire,[32] volcanoes, underworld,[33][21] health and plague, divination[34][35]

power and strength.[36][37]

Sūrya, Ra, Apollo[38][39][29]
3 Usil [i] Etruscan: 𐌋𐌉𐌔𐌖, romanized: Usil, lit. 'light',[31] from the Proto-Indo-European root *seh₂ul₂ (Sun), cognate to Latin: Sol, Old Norse: Sól and Baltic languages: Saulė, who also rode a sun chariot or solar barque
4
Apulu [j]

Aplu

cognate to Aeolic Greek: Ἄπλουν, romanized: Áploun and Hittite: Āppaliunāš, who also rode a sun chariot or solar barque
C 5 Calu [k] Etruscan: 𐌀𐌈𐌀𐌂, romanized: Catha Etruscan: 𐌖𐌋𐌀𐌂, romanized: Calu, lit. 'dark, darkness'[42][43]

also used as a synonym for underworld[6]

kingship, fire, volcanoes, underworld, wolves,[40][44][17] goats Dīs Pater, Pluto, Hades[22][23][3][7][4]
6
Aita [l]

Eita

Etruscan: 𐌀𐌈𐌀𐌂, romanized: Catha, aka Etruscan: 𐌉𐌄𐌍𐌐𐌉𐌔𐌛𐌄𐌐, romanized: Persipnei or Etruscan: 𐌉𐌀𐌍𐌐𐌉𐌔𐌛𐌄𐌘, romanized: Phersipnai[23][3] cognate to Epic Greek: Ἄϊδης, romanized: Áïdēs

also used as a synonym for underworld[46]

D 7
Vetis [m]

Veivis

Vēdius, Vēdiovis, Vēiovis, Vēive thought to mean anti-Jove[47] kingship, lightning,[33] fire, volcanoes,[33] underworld, health and plague, goats

[48]

anti-Jove/Jupiter, Apollo,[21][49] Asclepius[50]
8 Manth [n] Mantus[51] Etruscan: 𐌀𐌈𐌀𐌂, romanized: Catha, aka Etruscan: 𐌀𐌉𐌍𐌀𐌌, romanized: Mania[23][3] Etruscan: 𐌈𐌍𐌀𐌌, romanized: Manth, cognate to Latin: Manes[52] anti-Jove, Hades,[45] Satan[o]
9 Summānus [p] cognate to Latin: Manes; from Latin: Summus Manium, lit. 'the greatest of the Manes'[53][45]
10
Veltha

Voltumna

Vortumnus, Vertumnus, Vertimnus Etruscan: 𐌀𐌈𐌋𐌄𐌅, romanized: Veltha, lit. 'earth'[54] kingship, war, underworld, nature Ullr, anti-Jove
E 11 Sethlans fire, volcanoes, forge and craftsmanship Ptah, Hephaestus, Vulcan

Worship[edit]

Cult centers[edit]

The center of his cult was Mount Soracte, a sacred mountain located north of Rome, in an area characterized by deep karst cavities and secondary volcanic phenomena; these phenomena were associated in antiquity with underworld deities,[7] hence the area was sacred to underworld gods, such as the Roman Dīs Pater, with whom Soranus is sometimes identified.[22] Other centers dedicated to this deity were the ancient twin cities of Surina (Soriano) and Surina (Viterbo) [it], in the present-day province of Viterbo, Lazio, and the city of Sorano, in the province of Grosseto, Tuscany.[3][5][6]

Worshippers[edit]

See also: Calu, divination, and augury

The priests of Soranus were called Hirpi Sorani[17][55][5][6] ("wolves of Soranus", from Sabine: hirpus, lit. 'wolf').

Servius has preserved the following legend about them: once, during a sacrifice to Dīs Pater, several wolves ran up to the altar and stole the sacrificial pieces. The shepherds gave chase and ran to a cave – into Mount Soracte – from which such suffocating fumes emanated that those who pursued fell dead. The pestilence that soon spread throughout the country was connected with the death of the shepherds, while the oracle, to whom they turned for advice on how to get rid of the plague, replied that the plague would stop as soon as the inhabitants, like wolves, began to lead a robber life. These people took the name Hirpi Sorani (from Sabine: hirpus, lit. 'wolf') and devoted themselves to the cult of the god Soranus, who was later identified with Dīs Pater due the volcanic properties of the mountain and the underground nature of the god.[22][7]

They were firewalkers; during the ceremonies, they walked on hot coals, holding the entrails of sacrificed goats.[22][25][56][57][6] They were also considered skillful ornithomantists.[7]

During the annual festivities in honor of Apollo Soranus and Feronia, they walked barefoot among burning logs without being burned, for which they were forever released by the Roman Senate from military service and other liturgies.[7] The Lupercalia, in the Roman religion, probably derive from these priests.[17]

Partners[edit]

He had two female partners: the Faliscan goddess Feronia, considered to be his brother Fufluns' consort, whose major sanctuary[q] was located near Mount Soracte,[57][26] and the Etruscan goddess Catha (Etruscan: 𐌀𐌈𐌀𐌂), considered to be his consort, goddess of the moon and the underworld;[23][28][3] when paired with the epithet Manth/Mantus, she bore the theonym Mania (Etruscan: 𐌀𐌉𐌍𐌀𐌌); when paired with the epithet Aita, she bore the theonym Persipnei (Etruscan: 𐌉𐌄𐌍𐌐𐌉𐌔𐌛𐌄𐌐), also spelled Phersipnai (Etruscan: 𐌉𐌀𐌍𐌐𐌉𐌔𐌛𐌄𐌘), equivalent to the Greco-Roman theonym Persephone (Latin: Proserpina).[23][3]


ToMerge[edit]

Sun and lightning god[edit]

Rath,[3][4][19] Usil[20] and Apulu[3][4] are epithets of Śuri as god of the sun, light and lightning (as well as the underworld, volcanoes, fire, health and plague), roughly equivalent to the Greco-Roman god Apollo (Aeolic Greek: Áploun; Hittite: Āppaliunāš; Etruscan: Apulu or Aplu).[38][39][29]

Usil[edit]

Chariot fitting representing Usil, 500–475 BCE, Hermitage Museum

Usil (Etruscan: 𐌋𐌉𐌔𐌖, romanized: Usil, lit. 'light')[31] is an epithet of the Etruscan fire god Śuri as chthonic sun god, later nicknamed Apulu (Apollo).[20]

He is the representation of power and strength.[58][59] His iconic depiction features the god rising out of the sea, with a fireball in either outstretched hand, on an engraved Etruscan bronze mirror in late Archaic style, formerly on the Roman antiquities market.[60] On Etruscan mirrors in Classical style, Usil appears with a halo. However, while the god is depicted as male in most artworks, there are also feminine depictions.[61][62] In particular, there is a possible equation with another indigenous Etruscan goddess, Catha, which is often interpreted as having a solar character.

His places of worship, according to Mauro Cristofani, are in Cortona, Populonia and Magliano,[63][64] but there are also traces of a priestly college in Tarquinia and Tuscania.

Usil has been syncretised with the Greek Helios and Roman Sol, and later Apollo (Apulu); in fact, he appears on an Etruscan mirror from the Vatican dating from the 4th century BC, on which Usil is seen holding the bow of Apulu.[20] In artwork Usil is shown in close association with Thesan, the dawn goddess, something almost never seen with Helios and Eos.[65]

Liver of Piacenza[edit]

Usil and Catha are named on the Piacenza Liver on the right lobe, where the gods of the lights and heavens are listed.[66]

Merge

Usil is inscribed on the convex face of the Liver of Piacenza,[20] which is separated into two lobes, one representing Usil and the second representing Tiur.[67]

Merge

His name appears on the bronze liver of Piacenza, next to the word tiur, meaning both "moon" and "month"[68] (probably lunar month), equivalent to Greek mēnē; Tiur has then been identified as the name of a lunar goddess and consort of Usil, but the inscription was most likely a date. The inscriptions on the Pyrgi Tablets confirm that "tiur" was meant as "month" for datations,[69] while Usil's consort was actually named Catha.[29] 

HIDDEN PARAGRAPH

Apulu[edit]

Apulu (Etruscan: 𐌖𐌋𐌖𐌐𐌀), also syncopated as Aplu (Etruscan: 𐌖𐌋𐌐𐌀), is an epithet of the Etruscan fire god Śuri[3][4][24][16][26] as chthonic sky god, roughly equivalent to the Greco-Roman god Apollo.[38][39][29] The name Apulu or Aplu did not come directly from Greece but via a Latin center, probably Palestrina.[35][34][65] 

HIDDEN PARAGRAPH

Mentions and iconography[edit]

He's mentioned as son of Tinia and Semla, brother of Fufluns and twin brother of Aritimi.[65]

In art, he is depicted with a crown and laurel branches. His most famous representation is the Apollo of Veii, attributed to Vulcas.

He does not appear on the Liver of Piacenza.

Hittite equivalent[edit]

Main article: Apaliunas

Aplu may be related with Apaliunas, who is considered to be the Hittite reflex of *Apeljōn, an early form of the name “Apollo”.[70]

Underworld god[edit]

Calu[16][17][4] and Aita[23][3][7][4] are epithets of Śuri as god of the underworld and wolves (as well as volcanoes, fire, health and plague), roughly equivalent to the Greco-Roman god Pluto, also known as Dīs Pater or Hades (Epic and Ionic Greek: Ἄϊδης, romanized: Áïdēs; Etruscan: Aita).[22][23][3][7][4]

  • Calu, also used as a synonym for the underworld.[6]
  • Aita / Eita, cognate to Epic Greek: Ἄϊδης, romanized: Áïdēs, also used as a synonym for the underworld.[71]

Calu[edit]

Calu (Etruscan: 𐌖𐌋𐌀𐌂, romanized: Calu, lit. 'dark, darkness')[42][43] is an epithet of the Etruscan chthonic fire god Śuri[16][17][4] as god of the underworld, roughly equivalent to the Greek god Hades (Epic Greek: Ἄϊδης, romanized: Áïdēs; Etruscan: 𐌀𐌕𐌉𐌀, romanized: Aita); moroeover, as with Hades, this god-name was also used as a synonym for the underworld itself.[6]

He is identified by his wolf attributes, such as a wolf-like appearance or a human with a wolf-skin cap.[44] The visual representations of the cult of Calu seem to contain common elements with the Roman cult of Lupercalia and the Faliscan cult of the Hirpi Sorani ("wolves of Soranus", from Sabine: hirpus, lit. 'wolf').[17]

Aita[edit]

See also: Greek underworld

Aita (Etruscan: 𐌀𐌕𐌉𐌀), also spelled Eita (Etruscan: 𐌀𐌕𐌉𐌄), is an epithet of the Etruscan chthonic fire god Śuri[22][23][3][4] as god of the underworld, roughly equivalent to the Greek god Hades (Epic Greek: Ἄϊδης, romanized: Áïdēs).[72]

Images[edit]

Tomba Golini, Orvieto
Aita (Etruscan: 𐌀𐌕𐌉𐌀) and Phersipnai (Etruscan: 𐌉𐌀𐌍𐌐𐌉𐌔𐌛𐌄𐌘). Tomba dell’Orco II, Tarquinia

Aita is a relatively late addition to the Etruscan pantheon, appearing in iconography and in Etruscan text beginning in the 4th century BC, and is heavily influenced by his Greek counterpart, Hades.[73][74] Aita is pictured in only a few instances in Etruscan tomb painting, such as in the Golini Tomb from Orvieto and the tomb of Orcus II from Tarquinia.[75] In these tomb paintings, he is shown with his consort Persipnei (Etruscan: 𐌉𐌄𐌍𐌐𐌉𐌔𐌛𐌄𐌐), also spelled Phersipnai (Etruscan: 𐌉𐌀𐌍𐌐𐌉𐌔𐌛𐌄𐌘), the Etruscan equivalent to the Greek Persephone.[76]

Although Aita is very rarely depicted, he may appear enthroned and sometimes wears a wolf cap, borrowing a key attribute from the earlier Etruscan underworld wolf-deity, named Calu.[40] Other examples of Aita in Etruscan art depict his abduction of Persipnei. Aside from tomb painting, Aita may be identified in a few examples in other media, including on a 4th-century painted vase from Vulci, two 2nd century alabaster ash urns from Volterra, and a Red Figure 4th-3rd century Oinochoe.[41]

Underworld and lightning god[edit]

Vetis,[21][4] Manth[18][3][4] and Summanus are epithets of Śuri as god of the underworld, wolves and lightning (as well as volcanoes, fire, health and plague), ideally opposed to the Greco-Roman god Zeus/Jupiter (Latin: Iūpiter), but also equated with Hades, Apollo and Asclepius.

Vetis[edit]

Vetis (Etruscan: 𐌔𐌉𐌕𐌄𐌅) or Veivis (Etruscan: 𐌔𐌉𐌅𐌉𐌄𐌅), latinized as Vejovis (Latin: Vēiovis or Vēdiovis; rare Vēive or Vēdius), was a Roman god of Etruscan origins.

Representation[edit]

O: Diademed bust of Vejovis hurling thunderbolt R: Minerva with javelin and shield riding quadriga

C·LICINIUS·L·F / MACER

Silver denarius struck in Rome 84 BC

ref.: Licinia 16; sear5 #274; Cr354/1; Syd 732

Vejovis was portrayed as a young man, holding a bunch of arrows, pilum or lightning bolts in his hand, and accompanied by a goat.

Romans believed that Vejovis was one of the first gods to be born. Though he was associated with volcanic eruptions, his original role and function is obscured to us.[33] He is occasionally identified with Apollo and young Jupiter[21][49] but he also was a god of healing, and became associated with the Greek Asclepius.[50]

Aulus Gellius, in the Noctes Atticae, written almost a millennium after; speculated that Vejovis was an ill-omened counterpart of Jupiter; compare Summanus. Aulus Gellius observes that the particle ve- that prefixes the name of the god also appears in Latin words such as vesanus, "insane," and thus interprets the name Vejovis as the anti-Jove.[78][47]

Worship[edit]

He was mostly worshipped in Rome and Bovillae, in Latium. On the Capitoline Hill and on the Tiber Island, temples were erected in his honour.[79] Among them, there was a temple between the two peaks of the Capitoline Hill in Rome, where his statue carried a bundle of arrows and stood next to a statue of a she-goat.

Sacrifices[edit]

In spring, multiple goats were sacrificed to him to avert plagues. Gellius informs us that Vejovis received the sacrifice of a female goat, sacrificed ritu humano;[78] this obscure phrase could either mean "after the manner of a human sacrifice" or "in the manner of a burial."[80] These offerings were less about the animal sacrificed and more about the soul sacrificed.

Festivals[edit]

Vejovis had three festivals in the Roman Calendar: on 1 January, 7 March, and 21 May.[81]

Manth[edit]

Manth (Etruscan: 𐌈𐌍𐌀𐌌, romanized: Manth), latinized as Mantus, is an epithet of the Etruscan chthonic fire god Śuri[18][3][4] as god of the underworld; this name was primarily used in the Po Valley, as described by Servius,[51] but a dedication to the god manθ from the Archaic period was found in a sanctuary in Pontecagnano, Southern Italy. His name is thought to be the origin of Mantua (Italian Mantova), the birthplace of Virgil.[18]

Elsewhere in Etruria, the god was called Śuri, latinized as Soranus, a cross-cultural deity associated with the underworld.[18]

Consort[edit]

When paired with the epithet Mantus, his consort Catha (Etruscan: 𐌀𐌈𐌀𐌂) was also called Mania (Etruscan: 𐌀𐌉𐌍𐌀𐌌); she was a goddess of the dead, spirits and chaos: she was said to be the mother of ghosts, the undead, and other spirits of the night, as well as the Lares and the Manes. She, along with Mantus, ruled the underworld.

The epithets of this divine couple indicate that they were connected to the Manes, chthonic divinities or spirits of the dead in ancient Roman belief and called man(im) by the Etruscans.[82][83]

Their names are also linked to Mana Genita and Manius,[84] as well as the Greek Mania (or Maniae), goddess of insanity and madness. Both the Greek and Latin Mania derive from PIE (Proto-Indo-European) *men-, "to think." Cognates include Ancient Greek μένος, ménos, 'mind, thought', and Avestan 𐬎𐬫𐬥𐬌𐬀𐬨, mainyu, 'spirit'.

Summanus[edit]

Summanus (Latin: Summānus) was the god of nocturnal thunder in ancient Roman religion, as counterposed to Jupiter, the god of diurnal (daylight) thunder.[85] His precise nature was unclear even to Ovid.[86]

Pliny thought that he was of Etruscan origin, and one of the nine gods of thunder.[87] Varro, however, lists Summanus among gods he considers of Sabine origin, to whom king Titus Tatius dedicated altars (arae) in consequence of a votum.[88] Paulus Diaconus considers him a god of lightning.[89]

The name Summanus is thought to be from Summus Manium "the greatest of the Manes",[90] or sub-, "under" + manus, "hand".

According to Martianus Capella,[45] Summanus is another name for Pluto as the "highest" (summus) of the Manes. This identification is taken up by later writers such as Camões ("If in Summanus' gloomy realm / Severest punishment you now endure ...")[91] and Milton, in a simile to describe Satan visiting Rome: "Just so Summanus, wrapped in a smoking whirlwind of blue flame, falls upon people and cities".[92]

Georges Dumézil[93] has argued that Summanus would represent the uncanny, violent and awe-inspiring element of the gods of the first function, connected to heavenly sovereignty. The double aspect of heavenly sovereign power would be reflected in the dichotomy Varuna-Mitra in Vedic religion and in Rome in the dichotomy Summanus-Dius Fidius. The first gods of these pairs would incarnate the violent, nocturnal, mysterious aspect of sovereignty while the second ones would reflect its reassuring, daylight and legalistic aspect.

Temple and Cult[edit]

The temple of Summanus was dedicated during the Pyrrhic War c. 278 BCE on June 20.[94][95] It stood at the west of the Circus Maximus, perhaps on the slope of the Aventine. It seems the temple had been dedicated because the statue of the god which stood on the roof of the temple of Jupiter Capitolinus had been struck by a lightning bolt.[96] Every June 20, the day before the summer solstice, round cakes called summanalia, made of flour, milk, and honey and shaped as wheels,[97] were offered to him as a token of propitiation: the wheel might be a solar symbol. Summanus also received a sacrifice of two black oxen or wethers. Dark animals were typically offered to chthonic deities.[98]

Saint Augustine records that in earlier times Summanus had been more exalted than Jupiter, but with the construction of a temple that was more magnificent than that of Summanus, Jupiter became more honored.[99]

Cicero recounts that the clay statue of the god which stood on the roof of the Temple of Jupiter Optimus Maximus was struck by a lightning bolt: its head was nowhere to be seen. The haruspices announced that it had been hurled into the Tiber River, where indeed it was found on the very spot indicated by them.[100]

The temple of Summanus itself was struck by lightning in 197 BCE.[101]

Summanus and Mount Summano[edit]

Mount Summano (elevation 1291 m), located in the Alps near Vicenza (Veneto, Italy), is traditionally considered a site of the cults of Pluto, Jupiter Summanus, and the Manes.

The area was one of the last strongholds of pagan religion in Italy, as shown by the fact that Vicenza had no bishop until 590 CE.[102]

Archeological excavations have found a sanctuary space that dates to the first Iron Age (9th century BCE) and was continuously active until late antiquity (at least the 4th century CE). The local flora is very peculiar, because it was customary in ancient times for pilgrims to bring offerings of flowers from their own native lands.[102]

The mountaintop is frequently struck by lightning. The mountain itself has a deep grotto named Bocca Lorenza, in which, according to local legend, a young shepherdess became lost and disappeared. The story might be an adaptation of the myth of Proserpina, who was abducted by Pluto.[102]

Forge god[edit]

Sethlans[edit]

Sethlans is an epithet of Śuri as god of volcanoes, fire, the forge, metalworking, and by extension craftsmanship in general, equivalent to the Egyptian Ptah (creator god), the Greek Hephaestus and the Roman Vulcan.

Merge

In Etruscan mythology, Sethlans (Etruscan: 𐌔𐌍𐌀𐌋𐌈𐌄𐌔) was the god of fire, the forge, metalworking, and by extension craftsmanship in general, the equivalent, though their names share no etymology, to Greek Hephaestus, Egyptian Ptah and the Roman Vulcan. Sethlans is one of the indigenous Etruscan gods. In Etruscan arts Sethlans may be identified by his tools, the hammer and tongs of the blacksmith, and by the pileus or conical cap he wears.

By what appears to be a curious omission,[103] his name does not appear on the bronze liver of Piacenza.

See also[edit]

Annotated links
  • Dīs Pater – Roman god of the underworld
  • Catha (mythology) – Etruscan goddess
  • Feronia (mythology) – Italic goddess of wilderness and liberty
  • Fufluns – Etruscan god of growth
  • Orcus – Roman god of the underworld
  • Surtr – Norse mythical character

Notes and references[edit]

Notes[edit]

  1. ^ A black sun, i.e. a sun god of the underworld,[5][6] rather that a celestial god, was also defined by the Etruscans as Tinia Calusna (Jupiter of the Underworld = Zeus Chthonios).[6]
  2. ^ See § Worshippers.
  3. ^ Drawing in part on various eddic poems, the Gylfaginning section of the Prose Edda contains an account of the development and creation of the cosmos: Long before the Earth came to be, there existed the bright and flaming place called Muspell – a location so hot that foreigners may not enter it – and the foggy land of Niflheim. In Niflheim was a spring, Hvergelmir, and from it flow numerous rivers. Together these rivers, known as Élivágar, flowed further and further from their source. Eventually the poisonous substance within the flow came to harden and turn to ice. When the flow became entirely solid, a poisonous vapor rose from the ice and solidified into rime atop the solid river. These thick ice layers grew, in time spreading across the void of Ginnungagap.[11]
  4. ^ The etymology of "Muspelheim" is uncertain, but may come from Mund-spilli, "world-destroyers", "wreck of the world".[12][13]
  5. ^ The Prose Edda section Gylfaginning foretells that the sons of Muspell will break the Bifröst bridge as part of the events of Ragnarök:

    In the midst of this clash and din the heavens are rent in twain,
    and the sons of Muspell come riding through the opening.
    Surtr rides first, and before him and after him flames burning fire.
    He has a very good sword, which shines brighter than the sun.
    As they ride over Bifrost it breaks to pieces, as has before been stated.
    The sons of Muspel direct their course to the plain which is called Vigrid ... .
    The sons of Muspel have there effulgent bands alone by themselves.

  6. ^ Old Norse: Óðinn, from the Proto-Germanic theonym *Wōðanaz, *(Wō)ðinaz; probably cognate to Etruscan: 𐌔𐌍𐌉𐌕 ⹁𐌀𐌉𐌍𐌉𐌕 ⹁𐌀𐌍𐌉𐌕 ⹁𐌇𐌍𐌉𐌕, romanized: Tinh, Tina, Tinia, Tins.
  7. ^ Identified with: Aita (Dīs),[23][3][7][4] Apulu (Apollo),[3][4][24][25][16][7][26] Calu,[16][17][4] Manth,[18][3][4] Rath,[3][4] Vetis.[4]
  8. ^ Identified with: Śuri,[3][4] Apulu.[19]
  9. ^ Identified with: Apulu.[20]
  10. ^ Identified with: Śuri,[24][25][16][3][7][4][26] Rath,[19] Usil,[20] Vetis.[21]
  11. ^ Identified with: Śuri,[16][17][4] Aita.[40][41]
  12. ^ Identified with: Śuri (Dīs),[23][3][7][4] Calu,[40][41] Summanus.[45]
  13. ^ Identified with: Śuri,[4] Apulu.[21][4]
  14. ^ Identified with: Śuri.[18][3][4]
  15. ^ In Milton's Latin poem "In Quintum Novembris" (lines 23–24): Talibus infestat populos Summanus et urbes / cinctus caeruleae fumanti turbine flammae.
  16. ^ Identified with: Aita.[45]
  17. ^ Latin: Lucus Feroniae.

References[edit]

  1. ^ De Simone 2012.
  2. ^ a b c Colonna 2009.
  3. ^ a b c d e f g h i j k l m n o p q r s t u v w x y z aa ab ac ad ae af ag National Etruscan Museum.
  4. ^ a b c d e f g h i j k l m n o p q r s t u v w x y z aa ab ac ad ae af ag ah ai Maras 2010.
  5. ^ a b c d e f Di Silvio 2014.
  6. ^ a b c d e f g h i j k l m Romano Impero 2021.
  7. ^ a b c d e f g h i j k l m n o Obnorsky 1900.
  8. ^ a b Orchard 1997.
  9. ^ a b Simek 1993, pp. 303–304.
  10. ^ Sturluson 2005, pp. 73–75.
  11. ^ Sturluson 1995.
  12. ^ Tilton 1897, p. 705.
  13. ^ Vigfússon & Powell 1883, p. 471.
  14. ^ Encyclopedia Britannica 2006, p. 803.
  15. ^ a b Dronke 1997, 21.
  16. ^ a b c d e f g h i Bouke van der Meer 2013, pp. 323–341.
  17. ^ a b c d e f g h i j Rissanen 2013.
  18. ^ a b c d e f g Colonna 2006, p. 141.
  19. ^ a b c d Bonfante & Bonfante 2002, p. 204.
  20. ^ a b c d e f g Nonoss 2015.
  21. ^ a b c d e f g Kenney & Clausen 1983.
  22. ^ a b c d e f g Servius 380b, 11.785.
  23. ^ a b c d e f g h i j k l De Grummond 2004, p. 359.
  24. ^ a b c d e Virgil, 11.786.
  25. ^ a b c d Pliny the Elder, 7.2.
  26. ^ a b c d e Myth Index.
  27. ^ Colonna 2009, pp. 101–126.
  28. ^ a b De Grummond 2008, pp. 422, 425.
  29. ^ a b c d e Jannot 2005, p. 146.
  30. ^ a b Chhawchharia 2015.
  31. ^ a b c d Babelon 1963.
  32. ^ Noted by J. D. Beazley, "The World of the Etruscan Mirror" The Journal of Hellenic Studies 69 (1949:1–17) p. 3, fig. 1.
  33. ^ a b c d Classical Association 1918, p. 107.
  34. ^ a b Cristofani 1985, pp. 12–13.
  35. ^ a b Cristofani 2000, pp. 161–162.
  36. ^ L'institut. Section 1: Sciences mathématiques, physiques et naturelles (in French). Imprimerie nationale. 1 January 1845. Retrieved 25 March 2016.
  37. ^ Desvergers, Noël; Vergers, M. J. L'Étrurie et les Étrusques (in French). Рипол Классик. ISBN 9785879679069. Retrieved 25 March 2016.
  38. ^ a b c Krauskopf 2006, pp. vii, pp. 73–75.
  39. ^ a b c Bonfante & Bonfante 2002, p. 194.
  40. ^ a b c d Elliott 1995, pp. 17–33.
  41. ^ a b c Krauskopf 1988, pp. 394–399.
  42. ^ a b Zavaroni 1996.
  43. ^ a b Mc Callister & Mc Callister 1999.
  44. ^ a b De Grummond & Simon 2006, p. 57.
  45. ^ a b c d e f Capella, 2.164.
  46. ^ Cartwright 2012.
  47. ^ a b Latin Lexicon.
  48. ^ De Grummond 2016.
  49. ^ a b Nova Roma.
  50. ^ a b Scarborough 1969.
  51. ^ a b c Servius 380a, 10.199.
  52. ^ a b Pallottino 1992.
  53. ^ Chisholm 1911.
  54. ^ See wiktionary:af:𐌀𐌈𐌋𐌄𐌅.
  55. ^ Di Fazio 2013.
  56. ^ Silius Italicus, 5.175.
  57. ^ a b Strabo, 5.
  58. ^ L'institut. Section 1: Sciences mathématiques, physiques et naturelles (in French). Imprimerie nationale. 1 January 1845. Retrieved 25 March 2016.
  59. ^ Desvergers, Noël; Vergers, M. J. L'Étrurie et les Étrusques (in French). Рипол Классик. ISBN 9785879679069. Retrieved 25 March 2016.
  60. ^ Noted by J. D. Beazley, "The World of the Etruscan Mirror" The Journal of Hellenic Studies 69 (1949:1–17) p. 3, fig. 1.
  61. ^ Haynes 2000.
  62. ^ De Grummond 2008.
  63. ^ Cristofani 2000.
  64. ^ Cristofani 1985.
  65. ^ a b c De Grummond & Simon 2006.
  66. ^ Bonfante & Swaddling 2006, p. 11.
  67. ^ "La religion étrusque". Arrête ton char. Retrieved 26 March 2023.
  68. ^ Bonfante & Swaddling 2006.
  69. ^ Adiego 2016, p. 155.
  70. ^ John L. Angel; Machteld Johanna Mellink (1986). Troy and the Trojan War: A Symposium Held at Bryn Mawr College, October 1984. Bryn Mawr Commentaries. p. 42. ISBN 978-0-929524-59-7.
  71. ^ Cartwright, Mark, "Hades", World History Encyclopedia, retrieved 29 June 2015
  72. ^ De Grummond 2006, p. 231.
  73. ^ Jannot 2005, pp. 153–154.
  74. ^ Helmut Rix, 1991. Etruskische Texte. Tübingen: Gunter Narr Verlag.
  75. ^ De Grummond 2006, pp. 229–231.
  76. ^ Jannot 2005, pp. 66–67, 153–154.
  77. ^ Chisholm, Hugh, ed. (1911). "Summanus" . Encyclopædia Britannica. Vol. 26 (11th ed.). Cambridge University Press. pp. 77–78.
  78. ^ a b Gellius, 5.12.
  79. ^ The New Encyclopædia Britannica: in 30 volumes By Encyclopædia Britannica, Chicago University of, Encyclopædia Britannica Staff, Encyclopædia Britannica(ed.) [1]
  80. ^ Adkins and Adkins, Dictionary of Roman Religion (Facts On File, 1996) ISBN 0-8160-3005-7
  81. ^ The Nature of the Gods by Marcus Tullius Cicero
  82. ^ Pallottino 1992a.
  83. ^ Pallottino 1992b.
  84. ^ Roger D. Woodard, Indo-European Sacred Space: Vedic and Roman Cult (University of Illinois Press, 2006), pp. 116–117.
  85. ^ Paulus Festi epitome 284L (=229M)
  86. ^ "The temple is said to have been dedicated to Summanus, whoever he may be" (quisquis is est, Summano templa feruntur): Ovid, Fasti 6, 731. Translation by James G. Frazer, Loeb Classical Library. Pliny mentie temple at Natural History 29.57 (= 29.14).
  87. ^ Natural History 2.53 (alternative numbering 52 or 138): "The Tuscan books inform us, that there are nine Gods who discharge thunder-storms, that there are eleven different kinds of them, and that three of them are darted out by Jupiter. Of these the Romans retained only two, ascribing the diurnal kind to Jupiter, and the nocturnal to Summanus; this latter kind being more rare, in consequence of the heavens being colder" (Tuscorum litterae novem deos emittere fulmina existimant, eaque esse undecim generum; Iovem enim trina iaculari. Romani duo tantum ex iis servavere, diurna attribuentes Iovi, nocturna Summano, rariora sane eadem de causa frigidioris caeli). English translation by John Bostock, via Perseus Digital Library.
  88. ^ Varro Lingua Latina V 74.
  89. ^ Entry on Dium above.
  90. ^ Chisholm, Hugh, ed. (1911). "Summanus" . Encyclopædia Britannica. Vol. 26 (11th ed.). Cambridge University Press. pp. 77–78.
  91. ^ Os Lusíadas, IV, 33, translated as The Lusiad by Thomas Moore Musgrave (1826).
  92. ^ In the Latin poem "In Quintum Novembris" (lines 23–24): Talibus infestat populos Summanus et urbes / cinctus caeruleae fumanti turbine flammae.
  93. ^ Myth et epopée vol. III part 2 chapt. 3; Mitra-Varuna: essai sur deux representations indoeuropeennes de la souverainetè Paris 1948 2nd; La religion romaine archaïque Paris 1974; It. tr. Milano 1977 p. 184
  94. ^ Ovid fasti VI 729-731; Fasti Esquil., Venus., Amit.: ad XII Kal. Iul.; CIL I 2nd p. 211, 221,243, 320
  95. ^ Pliny Nat. Hist. XXIX 14; Livy Periochae XIV. For dedication year, see Orlin, Eric M., "Foreign Cults in Republican Rome: Rethinking the Pomerial Rule", Memoirs of the American Academy in Rome, Vol. 47 (2002), p. 5.
  96. ^ S. Ball Platner, T. Ashby A Topographical Dictionary of Ancient Rome Baltimore 1928 p. 408, citing Cicero de Div. I 10; Livy Periochae XIV; Iordanes I 2, 14-15; 98-100
  97. ^ Festus p.557 L
  98. ^ John Scheid, "Sacrifices for Gods and Ancestors", in A Companion to Roman Religion (Blackwell, 2007), p. 264; Raffaele Pettazzoni, "The Wheel in the Ritual Symbolism of Some Indo-European Peoples," in Essays on the History of Religions (Brill, 1967), p. 107.
  99. ^ Augustine, City of God IV 23
  100. ^ Cicero De Divinatione I 10
  101. ^ Livy AUC XXXII 29, 1
  102. ^ a b c Puttin, Lucio (1977). Monte Summano: Storia, arte, e tradizioni. Schio.
  103. ^ Noted in this context by H.J. Rose, "The Cult of Volkanus at Rome", The Journal of Roman Studies 23 (1933:46-63) p. 49

Bibliography[edit]

Further reading[edit]

About the epithets[edit]

About the equivalents[edit]

External links[edit]


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