1890.] 45 [Brinton. 



goddess often portrayed on Etruscan mirrors with the name Mundu, 

 or MunO%, 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 Man's, 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 Marmaridce, etc. It also appears 

 in the Libyan inscriptions of Djebel-Thala (Halevy, 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 (Miiller, Die Etrusker, 

 Bd. i, s. 46^.). The name has a strong Libyan physiognomy. 

 The prefix nun 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, pi. arawa'n, 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 (seO-~) probably reappears in the initial sylla- 

 ble of SeO-lans, the Etr. Vulcan. This initial syllable set-, serf-, 

 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. SeQ-lans. Halevy 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 Miiller), he is looked upon as "the chief divinity of the Etrus- 

 cans 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 



