THE LATIN VERB JUBERE. 359 



and **ego. Rego originally means "I set in order," as in rectus, 

 "straight"; and so the L. rex is he who "sets in order, corrects, 

 chastises, dooms, commands, rules, governs." The Oscan ruler- 

 name meddix has a similar signification, for, in my opinion, it 

 belongs to the I.-K. verb smachdaich "to correct, chastise, 

 rule, govern," smachd "correction, rule, the authority of master 

 over a pupil, reproof." That smachd and r i a d h are synonyms 

 is apparent from the fact that the I.-K. s m a c h d-1 a n n and 

 r iadh-1 ann are both used to mean "a house of correction." I 

 form meddix from s m a c h d a i c h by adding the Etruscan personal 

 formative th which in L. becomes s, as Etruscan Lar-th = L. 

 Lars; thus smachdaichth = smachdaix = meddix. And 

 the I.-K. smachd is a very old word, for it is the H. mac ha, 

 " to smite, strike," hence " to hinder, restrain," and this reminds 

 us that, on the testimony of Herodotus, the Persian regal title, 

 Darius, means the " restrainer "; with this compare the S. 

 vinetri, "ruler, a chastiser, a teacher." The initial sibilant in 

 smachd is nothing unusual, for a similar H. verb machah, "to 

 wipe," is in Greek s-m echo. Philology tells us that the modern 

 notions about the duties of a king are of a milder kind, for king 

 is said to mean etymological ly either the " father" of his people, 

 or the " kenniug, knowing, able " man. Nor is meddix the only 

 Oscan name which may have a K. origin, for the epithet t u t i c u s, 

 applied by the Oscans to one of their supreme magistrates, may 

 be from the K. tuath meaning "the common people," while 

 deketasius applied to the other, as on the Cippus Abellanus, 

 seems to me to be the I.-K. taighadh, "protecting, covering," 

 from the same root as K. taigh-earna, "a lord," and the L. teg-o; 

 in the same way as the L. patron us, patricius imply the duty 

 of patronage and protection. Thus the meddix tuticus and 

 the meddix deketasius will correspond with the Roman 

 tribunus plebis and the tribunus celerum, the one 

 representing the common people and the other the patricians. 



(2) From our root gab, I form a participial noun gabh-adh 

 or gabh-aid, and a verb gabh-aid, which are legitimate forms 

 although they are now lost ; but from them come numerous C. 

 words which show many of the meanings of the H. da bar ; thus, 

 C. gwed, "a saying," gwedi, "after" (cf. I.-K. deire, Gr. epi 

 and hepomai), gwedyn, " afterwards," gwedwr, "a speaker," 

 gwedyo, " to say, speak," gwed d, "order, shape, fashion" (cf. 

 L. ratio), gweddi, "prayer, supplication," gweddu, "to 

 render orderly, yoke, wed," gwawd, "a panegyric," gwawcleu, 

 " to jeer " (cf. E. g i b e), and, with d for g, cl y w e d, d y w e y d, 

 " to say, speak." The C. dy wed, gwed, " to say," brings us to 

 the Gothic quith-an, "to say, tell," whence the E. quoth, 

 " saith " (used, like the H. amar, only when the speaker's words 



