AMMENDMENTS TO DRAFT 006 1

Cilens [deity] add Wow, I can't believe I don't have this in here already. This is attested
in TLE 207 and is uncontroversially a valid Etruscan deity. The status
quo thinks that this is the god of night and completely equivalent to
Summanus although I suspect there are some important differences
between Etruscan and Roman myth that haven't been considered yet.
The issue may be muddled by a misinterpretation of the function of
Tins through the tinted glasses of Indo-European-biased concepts as
well.
Epiur [deity] modify Changed to Epiiur based on phonotactics. It of course doesn't change
the fact that this word is a Greek loan from Επιουρος 'Guardian'. I
now know that this is only an epithet for Tages.
pava 'sacrificial offering' add Attested on a mirror (NRIE 759) in the phrase pava Tarχies and also
in the Tabula Cortonensis between lines 5 and 6 with the conjunctive
-c attached. Despite false claims parroted by the Bonfantes and the
like that this word means 'boy' based on unfounded links to Latin puer
and paucus, this is immediately disproven by simple Etruscan
grammar. The name Tarχies is the genitive of *Tarχiie so only 'X of
Tarchie' seems to be a possible translation on the mirror. Its depicted
scene implies that pava refers possibly to the rite depicted, its
associated body of knowledge (i.e. haruspicy itself) or maybe the
animal organ that he's holding. The Tabula Cortonensis contains the
word pava as well (TCort v-vi: pes Petrus pava-c traula-c tiur), but
appears to be referring only to offerings or rites without explicit
reference to haruspicy. Since pava is paired with traula by the double
conjunctive endings in -c and since traula seems to be derived from
tra 'to pour', a more natural reading can be obtained of 'both
sacrificial offering and libation' and thus would imply that the
aforementioned mirror is stating 'the sacrificial offering of Tages'.
Raθilθ [deity] add Attested as Raθlθ in syncopated form only, on a bronze mirror (NRIE
759) next to a nude male holding a laurel. The laurel is normally
associated with Apollo so this may be a special epithet for him
although I'm still hazy as to what Apollo would be doing in this scene.
Of course, I have some fun ideas. I don't think the experts are clear on
this either. I guess that's one more thing I need to look up. At any rate,
I assume that the unsyncopated form of this word is natively
constructed using the elements *raθ- [unknown verb root] + -il
[action noun] + -θ [agent]. Thus the morphology indicates to me that
the name is likely to be translated 'X-er' where X is an active verb
which as yet needs to be found attested.
talúś 'sea' add This is attested a few times on the Piacenza Liver (TLE 719) as tluscv
and tlusc. I surmise that this is an abbreviation for a full form
*tluścva. The suffix -cva is an allomorph of the inanimate plural -χva
used after sibilants. I therefore venture to extrapolate further by
reconstructing the unsyncopated Proto-Etruscan singular form as
talúś.
taril [abstract inanimate noun] add The word is only found in the genitive as tarils in TLE 194 and seems
to me to be a typical inanimate noun marked in -il, perhaps referring
to an abstract concept (c.f. avil 'year', vacil 'votive'). Unlike most
Etruscologists, I'm totally unconvinced that maruχva is a political
term at all considering the unmistakable inanimate plural ending -χva
that marks this word! Since politicians aren't inanimate (at least, in a
literal sense), it's more sensible that maruχva tarils refers to a
particular gift offered during the funeral service of the deceased to
which this inscription is dedicated. This word may have something to
do with the offering known as tar which I've already entered into my
database.
Tarχie 'Tarchie [gentilicium]' modify Changed translation to 'Tarchiie [deity]' and changed the form to
 AMMENDMENTS TO DRAFT 006 2

Tarχiie in order to conform to phonotactic rules regarding legal

consonant clustering and syllable boundaries. I've so far only seen the
name on one mirror (NRIE 759). I'm still a tad suspicious when
mirrors have no photos available (always shown as a drawn facsimile)
and the other names (Ucern, Raθlθ) seem to be completely unknown
elsewhere as well as a complete mystery to other scholars. I have no
guarantee that these names are transcribed properly and I've seen too
many instances of Etruscologists playing fast and loose with
transcriptions elsewhere. For now at least, I'm going to accept the
standard faith among scholars that Tarχies is the Roman Tages
declined in the genitive case. Tages is the mythical boy with the
wisdom of an old man mentioned by Varro, who appears to be
teaching Tarchon (the mythical founder of the Etruscans) the ways of
haruspical prophecying with a sheep's liver in his left hand while
accompanied by an assortment of other ogling characters, perhaps
divine in nature. This however leaves the word preceding Tarχies,
namely pava, a delicious riddle to solve (see pava above).
Tarχun 'Tarchon' [mythos] modify Attested as Tarχunus on a mirror (NRIE 759) declined in the genitive
case.
Tarχunaie [gentilicium] modify Modified form to Tarχunnaie to reflect etymology from Tarχunna
'Tarquinia' which in turn is probably from *Tarχun “Tarchon”.
Tecum [deity] add Attested as Tecvm on the Piacenza Liver (TLE 719).
tez 'to stand' add Found in the infinitive as tez in TLE 641 and used to modify the
preceding name Selvanśl. Presumably the inscription is referring to
the gift of a 'standing' Selvans (a statuette of Selvans). This translation
fits well with its likely derivative, tezan 'cippus' (i.e. “something
made to stand, something that stands up”).
tmia 'temple' modify Changed to tamíia in order to regularize phonotactics in listing. (See
also tmiaθu.)
tmiaθu 'temple attendant ' modify Changed to tamíiaθu in order to regularize phonotactics in listing and
this actually fits better with tamiaθuras in TLE 227.
Zipna [deity] add Attested on mirror ET OI S.45.
Zipnu [deity] modify Changed form to Zipnaiu due to addition of Zipna (see Zipna
above). What is attested as Zipnu on the mirror ET OI S.78 must be a
diminutive form of Zipna inscribed on the mirror ET OI S.45, ending
in -iu. Syncope from *Zipnaiu would have yielded *Zipniu then
Zipnu due to the common loss of /j/ following liquids in several
instances.
φeχ [unknown transitive verb] add The perfective participle form φeχucu is found in TLE 194. By the
use of the suffix -u, I can tell this is a transitive verb but it's a hapax
whose context doesn't make the meaning of this verb particularly
obvious. It at least has some sort of funerary connection relating to
offerings to the dead perhaps.