352 
darkness and monsters, like the Greek Orthros (the Vedic Vritra), a two- 
headed dog ( i.e ., the two dogs in one) slain by the solar Herakles in the 
ivestcrn island of Erythia, the “ Reddish.” The comparative student will 
also remember the Assyrian Under-world in this connection (vide The 
Descent of Islitar, in Trans. Boc. Bib. Archceol. iii. 118, et seq.). 
APPENDIX D.— Page 40. 
The Etruscans. 
The ethnological position of the Etruscans is yet undetermined. It is 
admitted on all sides that the labours of Donaldson, the Earl of Crawford, 
and Professor Corssen (to say nothing of Sir William Betham and other 
earlier investigators) have been in vain. Corssen, especially, from whom so 
much was expected, has failed utterly (vide the criticisms by Aufrecht and 
Deecke upon his Ueber die Sprache cler Etruskcr, and some amusing remarks 
upon the same work by Mr. Robert Ellis, Peruvia Scythica, 170). Professor 
Sayce, notwithstanding the efforts of the Rev. Isaac Taylor ( Etruscan 
Researches q vide also a very able paper, On the Etruscan La?iguage read by 
Mr. Taylor before this Society in 1876), regards Etruscan as sui generis , but 
admittedly non- Aryan. I incline strongly towards Mr. Taylor’s view that it 
is a Turanian language of the Altaic type, and hence remotely connected 
with the Akkadian (vide Lenormant, Chaldean Magic , 299 et seq.). It is to 
be observed that the words (admittedly numerals, cf. Sayce, Principles of 
Comparative Philology, second edition, 69) upon the celebrated dice of 
Toscanella, whatever else they may be, are also Akkadian terms, — Mach 
(one), “ supreme ” (vide Zoroaster, sec. 2) ; Ci (two) “ the earth ” (cf. the 
goddess Nin-Zn-gal. “ Great-lady-of-the- Earth,” also called Dav-cina, 
“ Ruler-below,” the Greek Dauke) ; Zal (three), “the sun” (Assyrian 
Samsu ) ; Sa (four), “ blue, the firmament ” (stretching to the four quarters, 
vide Appendix C.) ; Thu (five) would = Ak. Tu (“ the Etruscan th being- 
equivalent to t or df Taylor, Etruscan Researches, 163), “ the 
god of death” (Professor Sayce in Trams. Soc. Bib. Ardueol. iii. 165), 
primarily the evening sun (cf. Zoroaster, sec. 24, Yama), called by 
the Law of Reduplication (vide sec. 19) Tutu. So Ubara-tutu, “ the-glow- 
of-sunset,” is the sire of Tamzi (the Syrian Tamuz), “ the-sun-of-life ” or 
morning sun. Again, the sun when below the horizon is called Utuci (vide 
Prof. Sayce, Assyrian Grammar, Syllabary, No. 14), i.e., utu (“sun”) -f- ci 
(“ earth, lower ”), Gf. Ak. tu, tuv, turn, “fear”; turn, “to bring down”; 
tuv, turn, “ to produce, to create, obscurity ” ; and the Egyptian Turn, the 
divinity of the setting-sun and darkness, called “ the sun who reclines him- 
self and also styled Atum (cf. the Kamic a, “ old,” the Ak. at, “ father”). 
Huth (six) = Ak. Ud, “sun, day, to rise, light.” Ud, ut, seems to be 
primarily the morning sun (perhaps U, primarily sun-word, and du, “front,” 
i.e., east) ; the reverse is certainly the evening-sun. Taking these six words 
on the dice, the three couples placed opposite each other are Mach-Zal (God 
— the Sun-god), Ci-Sa (Earth-Heaven), and Thu-Huth (Darkness-Light). God, 
as revealed in the Sun-god, reveals the two opposites, Earth and Heaven, by 
the succession of the two opposite principles, Darkness and Light. But 
there is another set of six mysterious words which compare very remarkably 
with the foregoing, namely, the words said to be in an unknown tongue engraven 
on the waist and feet of the great statue of Ephesia-Polymastos, a divinity early 
confused by the Greeks with their own purely Aryan Attends. These words 
are given by Hesychios (in voc. Ephcsia Crammed a) as Askion, Kataskion, Lix 
