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Etruscan Roman Remains in Popular Tradition

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« Reply #30 on: January 15, 2009, 01:32:47 pm »



APLU (APOLLO) AND ARTEMISIA

 

It was a long time before I could find out this now almost forgotten name but one day it came forth as if by chance or inspiration, and then I was told the following details:--

p. 40

 

"Turanna is a spirit who was when in life (or on earth) a fairy, and being very beautiful and good, she did good to all who were like her.

"There was in a land mother and son, who lived in great misery. This fairy with her magic wand caused this youth--all tattered and torn (tutto stracciato) to be transported to a distant place.

"The fairy was there, and she asked him how it was that he had come so far into a country where there were no herbs to nourish him?

"The youth replied that it was a spirit of kindly disposition who had borne him thither to make his fortune.

"The fairy answered, 'That spirit am I, and will make thee king.'

"The youth looked at her, marvelling, and said, 'Lady, it is impossible that one so miserable as I can ever become a king.'

"'Go, youth, to that tree which thou seest. Go below that tree.

"'There thou wilt find nuts to carry to the king.

"'Thy fortune is sworn, and thy fortune will be when thou art under the tree--

"'Tree which thou seest there below. Carry its nuts to the king.'

"He saw (found) himself dressed like a lord, and found a basket of nuts, all brilliant diamonds and precious pearls,

"And with a crown, on which they sang and danced. 1

"'Carry these things,' said the fairy, 'to the king, and tell him that thou desirest his daughter for wife. He will drive thee forth with ill-will.

"'At that time by magic I will make it appear that the princess is with child, and she will say that thou wert its sire.

"'Then the king, to avert scandal, will give her to thee. And the instant thou art married all that appearance of being with child will vanish.'

"'So it came to pass. When the king was in a rage Turanna was in a dark forest, with the card of the king of hearts, which was the poor youth, and the king of spades, which was the king, and the queen of hearts, which was the princess.

Her incantation (i.e., what she sung to enchant the king)

"'Io sono Turanna la fate.
Fino che vivro, la fata Turanna io saro.
E quando morta io saro
La spirito di Turanna che verro
Sempre scongiurata, e chi lo meritera
Molte grazie da me ricevera!

Io, Turanna, bene e fortuna
Per quel giovane io voglio fare,
Tre diavoli benigne vengo a scongiurare;
Uno, per il re che lo faccio convertire,
Uno per il povero che fortuna le faccia avere,
Uno per la figlia che la faccia presentare
Al padre incinta, e dire
Che e incinta del giovane che a chiesto la sua mano.
Questi tre diavoli scongiuro che piglino
Il re per i capelli e lo trasinino

 

 

p. 41

 

Forte, forte gli faccino
Le pene della morte che non possa vivere,
E non possa stare,
Fino che la figlia a quel giovane
Non a consento dare'

'I am Turanna the fairy,
While I live that fairy I shall be.
And when I shall be dead
I shall become the spirit of Turanna,
Ever to be invoked, and those who merit it
Shall receive many favours from me.
I, Turanna, wish to bestow
Prosperity and fortune on that youth
I conjure three beneficent demons,
One for the king whom I will change,
One for the poor young man that be may succeed,
One for the daughter whom I will present
As with child to her sire, and say
That she is enceinte by the youth who sought her hand.
These three demons I conjure that they may take
The king and drag him by the hair
Strongly, strongly they shall do so,
Cause him deathly pain that he may not live
Nor shall he be able to stand
Till he consents to give his daughter to the youth.')

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« Reply #31 on: January 15, 2009, 01:33:05 pm »

"And so the king consented, and when he saw in an instant that his daughter was not with child, he said, 'I have been deluded by the fairy Turanna, and it seemed to me that I was as if dying, and were dragged by the hair of my head.'

"But his word having been given, he could not withdraw it, so they were married. and happy. And so the poor youth, by the protection of Turanna, won a kingdom and a wife, and took care of his mother, and in time had a fair son."

This whole narrative is properly a song. It appears to be very old, and is evidently given in an abbreviated or almost mutilated form, for which the reader must make allowance. Nor was it well remembered by the old woman who repeated it.

And of Turanna I was further told that:--

She is the spirit of lovers, of peace and of love, and the goddess of beauty. When a youth is 11 love he should go into a wood and say:--

"'Turanna, Turanna!
Che di beltà sei la regina!
Del cielo e della terra,
    di felicita e di buon cuore!

 

p. 42

 

Turanna! Turanna!
In questo folto bosco
Mi vengo a inginnochiare
Per che tanto infelice
E sfortunato sono
Amo una donna e non sono cotrisposto.

Turanna! Turanna!
A te mi vengo a raccommandare!
Le tue tre carte a volere
Scongiurare che quella
Giovane mi possa amare.

Turanna! Turanna!
Fallo per il bene che ai sempre fatta,
Sei stata sempre tanta buona generosa,
Sei buona quanto e bella,
Che di belta siei la stella!'"

("'Turanna, Turanna!
Thou who art the queen of beauty!
Of heaven and of earth,
And of happiness and fortune!

Turanna, Turanna!
In this dark forest
I come to kneel to thee,
For I am unhappy and unfortunate
I love a girl and am not loved again.

Turanna, Turanna!
I commend me unto thee,
Enchant thy three cards at will,
Conjure that maid to love me!

Turanna, Turanna!
Do this. By the good which thou hast done
Thou hast ever been so good and generous,
Thou are good as thou art fair,
For of beauty thou art the star!

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« Reply #32 on: January 15, 2009, 01:34:01 pm »

Ere I forget it, I would remark that Turanna performs her miracles and confers fortune by means of the three winning cards. Cards are the successors of dice in this modernised mythology, and it is significant that among the Romans the highest cast of dice, or three sixes, was known as the Venus-throw. Here again I regret not having by me my copy of Pascasius Justus de Alea--a little Elzevir which I well remember buying in my sixteenth year with my only shilling. But I might as well sigh for the lost work, De Alea Lusu (Of the Game of Dice), by the Emperor Claudian, of which Suetonius tells. But I learn from Pauly's

p. 43

Real Encyclopædia that the jactus Veneris, or "Venus-throw," was three sixes, when thrown with three dice (Martial, 14, 14), or 1, 3, 4, 6 when with four dice. Hence Venus as Queen of Hearts, and also with three cards.

Turanna is therefore probably Turan, the Etruscan Venus. Of which Corssen says in Sprache der Etrusker, to which I have been greatly indebted for this subject, as well as to Gerhard, Inghirami, and Lanzi: "Turan is the name of a goddess often represented on Etruscan mirrors as a beautiful woman, fully naked, or naked to the hips, or in Greek female apparel, her hair flowing in ringlets, or artistically bound up, wearing much rich jewellery. She is evidently the Etruscan duplicate of the Greek Aphrodite."

It is very characteristic of the gambling Italian and fortune-teller that the dealing out the fate of mankind with cards should be characteristic of Turanna. The conception of her managing their destiny with dice is probably known to the reader, as it was to Rabelais, who made the old judge decide cases by it.

I have already, in the Introduction, expressed my great obligations to Professor, now the Senator Domenico Comparetti, of Florence, owing to whose friendly advice and suggestions my attention was first directed to these researches. I am again reminded of it by the aid which I have received from him, and also from Professor Milani, director of the Archæological and Etruscan Museum in Florence, in the chapters on Turanna, Aplu, and Pano.

"Remains to be said," that the ancients regarded dice as sacred things, mysteriously inspired and moved by the Spirit of Chance, or, when favourable, by Lady Venus in her gentlest mood;--the great, good, and glorious Emperor Claudian having written a book in praise of dicing. (I extol him because he was the first who ever went heart and soul into raking up Etruscan antiquities and folk-lore--eloquentissimus juxta et sapientissimus scriptor.) But the later Christians abominated them--because the Roman soldiers gambled with them for Christ's garments; and Bartolomeo Taegis, in his Risposte, or Essays (Novara, 1554) says that they were invented by the devil, and that "this game is a tempest of the soul, a fog of fame, a sudden shipwreck of fortune--as was shown by the king of the Parthians, who sent unto another monarch golden dice, all to remind him of his fickleness." That will do for to-day.

Apropos of Turanna and her cards I have something to say. It has been remarked of my Gypsy Sorcery that it does not deal sufficiently in the romantic element or minister unto the marvellous looking rather for the sun by noonlight than with Dame Crowe at the night side of Nature in the dark. Now that the lovers of the incomprehensible may not be utterly disappointed, I give, on my honour as absolutely true, or as strictly "on the cards," the following:--

p. 44

Several weeks before the failure and evasion of Emanuele Fenzi, the banker, in Florence, January, 1892, the woman specially referred to in these pages as a fortune-teller, was, more for her own pleasure than mine, consulting the cards to find out whether I would find the lost books of Livy, or the Annals of Claudian, or something else in the way of transcendental cartomancy, when she found that certain incidents or predictions not connected with the main inquiry kept forcing themselves forward, like unbidden guests, into the play: as often happens when the twenty-five demons who are always invoked at the beginning of such divination are more than usually friendly, and not only come in person but bring with them all their friends. The chief intruder on this occasion was a distinguished, great or rich, man, with whom I was to have, or about whom there would be, un gran' disturbo, that is, great trouble and rumour, noise or report. Through him I was to lose a small sum, but narrowly escape a great loss.

I had not forgotten, but I gave no heed to this suggestion by Turanna, when some weeks later the failure of Fenzi the banker made a tremendous disturbo in fair Florence. By which fraudulent bankruptcy I did indeed lose four hundred and sixty francs; but as I had been on the point of depositing with Emanuel--who did but little credit to his name--a very much larger sum which would have caused me serious inconvenience, my culpable neglect of business in this instance saved me more money than I should have made all the winter by diligently attending to it. Then I was reminded of the prediction by my Sybil, and I give very accurately what I remember of it. On asking the divineress if she remembered what she had said, and how the cards had "come," she replied "Yes," and wrote me out these words:--

"When the cards were 'made'--quando si fecero le carte--they announced that you ought to have money from (or with) a great signore, and through this would be greatly troubled, but the trouble would come to no great loss (veniva a essere non tanto grande); and in this disturbance was involved a journey, between you and the other signore.

"And you will come well out of it, but there will be tears and great trouble for him."

Truly there was a voyage--a shooting of the moon, and a moving between two days--unto Corfu, as it is said, by the banker. The two accounts--mine and the witch's--are interesting as setting forth exactly the prediction as we both recalled it. Be it observed that, as the cards fell, the interpretation was perfectly correct. "Hæc ita clara, ita explorata sunt, ut frustra sit qui testium nubem in fidem vocaverit."

"'Tis all so proved, explored, well tried, and plain,
That he who doubts it does so all in vain."

 

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« Reply #33 on: January 15, 2009, 01:34:19 pm »

p. 45

Manuscripts of the Middle Ages, such as the "Othea" of Christina de Pisa, establish Venus as dealing out hearts, and her connection with lucky cards. She became the Queen of Hearts at a very early period. It is worth noting in this connection that Friday, the dies Veneris, was always a lucky day, especially for marriage, till the priests spoiled it. The Turks still insist on this great truth, because, as they believe, it was on a Friday that Adam married Eve; Solomon, Balkis; Joseph, Zuleika (i.e., Mrs. Potiphar); Moses, Sisera; and Mahomed, Chadidscha and Ayesha. For according to authentic records given by the Persian and Turkish poets, Joseph, it appears, after the little incident recorded in the Bible, subsequently "thought better of it," and Mrs. P------, as women always do, had her own way in the end. Alors--vivè le Vendredi!

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« Reply #34 on: January 15, 2009, 01:35:36 pm »

PANO

Pan! oh, Pan-we sing to thee!
Hail, thou king of Arcady!"
                          WILSON

'Eca súthi nési Pan . . .
Hanc (cellam) mortale posuit Pan.
          Über die Sprache der Etrusker, VON W. CORSSEN, 1874

Every reader of these pages will remember to have learned, long ago, that "great Pan is dead," and how the fact was revealed to Thamnus, an Egyptian, who proclaimed it to the midnight by command, whereupon there was heard such a wailing of nymphs, satyrs, dryads, oreads, and all the sprites who live in woods or streams, that it would seem as if all the fair humanities of olden time--mortem obversari ante oculos--did see grim death itself before their eyes, "since 'twas in Pan that they all held their life." All of which Eusebius, and in later times an exceeding sweet English poet, have discussed, while others have contended that he is not dead at all, but lives for ever on in all Nature. "This thing did often occupy my thought," therefore it was with a strange feeling, like that which was felt by him who, opening an Etruscan tomb, saw, for a minute only, an ancient warrior--perfect as in life, ere his face fell into ashes--that I discovered that in the Romagna Toscana there is a perfect solution of the question and a reconcilement of this difference of opinion. For there the great Pan did indeed once die--for the love, as it seems, of some beautiful nymph--but now lives as a spirit who is exceeding kind and gracious to all who approach him with the proper incantation or hymn in her name, the which scongiurazione I, to my great joy, succeeded in obtaining. What I was told of him was in these words--he being called Pano:--

p. 46

 

"Pano is a spirit of the country, and benign--one of whom benefits are sought. (E uno spirito benigno, per la campagna e per chi le chiede del bene.)

"Pano when in this life had a love whom he indeed did very greatly love.

"Whoever would beg a favour of him must go in the evening, and kneel to him in a field by the light of the moon, and say:--

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« Reply #35 on: January 15, 2009, 01:36:08 pm »



PAN


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« Reply #36 on: January 15, 2009, 01:36:23 pm »

"'Pano, Pano, Pano!
Inginnochio in un' campo,
Sono a lume della luna,
In nome della tua bella p. 47
Che tanto amavi,
Che da un campo di sera via
Ti fu portata e ti fu uccisa,
Per il pene di quella ti prego
Di farmi questa grazia!'

("'Pano, Pano, Pano!
I am kneeling in a field,
I am here by the light of the moon
In the name of thy beautiful one
Whom thou didst so much love,
Who from a field one evening
Was rapt from thee and slain;
By her sufferings, I adjure thee,
To grant me this favour!')

"Then one asks of him some favour, as that the country may become beautiful" (this, I take it, is a prayer for good crops), "or according to that which one requires."

From all which we may observe that even in the end of the tail of this great serpent-century Pan still lives. And of those who wail for, and sympathise with, and invoke him, it cannot be said with Salvator Rosa:--

"Non è con loro una voce Etrusca.

("There is not with them one Etruscan voice.")

Though indeed there are not many of them, for Pan is now one of the obscurest and, least-known spirits.

It is significant of ancient Pan that he was noted for his loss of lady-loves. He mourned for Echo, and Syrinx turned to a reed to escape him, so he made of her pan-pipes on which he wailed her evanishment. She was really "rapt from him in a field at eventide," and it was her voice which he ever after awoke in the Pandean pipes, which in latter days became the church organ. But as a loser of loves Pan is alone among the deities.

Were the name wanting this circumstance would be a clue. Whether Pan was ever evoked in Latin times by memories of Syrinx or Echo, I do not know, but it is very significant that peasant tradition has preserved this very peculiar feature of his history. Pan, the great god of earth, made of his memory an endless tomb.

But though as god of the earth, fields, and crops, Pan is a benevolent spirit, yet as one who may be offended, and who has the power to destroy the harvest, he is also dreaded. From another authority in the Romagna Toscana, I learn by letter that "he is regarded by old men in Premilcuore as a spirito maligno, because

p. 48

when the corn is high he comes in roaring winds which beat it down. As it does not rise again, it cannot be sold, and for this the peasants curse him."

A certificate signed by C. Placidi, Dec. 12, 1891, now before me, attests that: "Here in Premilcuore much is remembered of the spirit Pano."

Pan, it may be observed, was, as a windy spirit, also feared of yore. Hence the panic terror (Gazaus, p. 174). And an ass was often sacrificed to him (Ovid, Fasti, i., 425).

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« Reply #37 on: January 15, 2009, 01:36:59 pm »

I have given a great deal of cautious and fearful apology in this my book, as regards possible errors or improvisations in tradition and especially incantations. But I must remark of this one to Pan (and it may be said of nearly all of them), that any true scholar critic, and above all true poet, cannot fail to at once perceive that it is a composition far above the intellectual capacity of a woman who actually could not be made to take an interested comprehension of the fable of Pan, or to see how it agreed with her verses. That is, she did not actually understand what she repeated, which effectively disposes of the question as to whether she altogether invented it. That some and perhaps many of these incantations only set forth a shadowy or shifting form of what is said, or may be said, in calling certain folletti, I have already clearly declared, but that others are used as here given is also true. Thus in several cases those who were consulted, said there were incantations referring to this or that spirit which they could not recall. But in all cases they existed.

According to Friedrich, who has devoted a chapter to the subject (Die Weltkörper, &c., 1864),, Pan and his seven reeds sets forth the music of the spheres, when this god is the chorus leader of the heavenly dances, who playing on his pipe inspires the Seven Spheres, and the divine harmony (Serv. to Virgil, Eclogues ii., 31). Hence Pan is invoked in an Orphic hymn (xi., 6) as:--

Inspired among the stars,
Playing the harmonies of creation
Upon the jesting flutes."

Which idea of the All-god of Nature and the seven planets suggested, as I think, a verse to Emerson:--

"I am the ruler of the sphere:
Of the Seven Stars and the solar year."

It was just at the time when he wrote this that my old schoolmaster, J. Bronson Alcott, published his Orphic Sayings in the Dial. And they were very intimate in those days.


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« Reply #38 on: January 15, 2009, 01:37:27 pm »

Footnotes

25:1 Téramó, or Hermes, true to his first impulses, is always concerned with cattle.

"The babe was born at the first peep of day
He began playing on the lyre at noon,
And the same evening he did steal away
Apollo's herds."


26:1

"'Téramó, Téramó, Téramó!
Che tu ai le sinpatie
E credo fra questi esserci
Io pure e non mi vorrai abbandonare
Questa notizia nella tal citta,
Di farmi arrivare.

"E cosi si presentera un columbo, si lega a lui al collo un foglio, scritto, a si dice:--

"'Vai vola, lontan lontano!
Che lo spirito di Téramó
Ti accompagnia!'"


28:1

"Rosa, o bella Rosa cosi ti chiamo,
Perche siei tanto bella mi sembri,
Un vero fior di rosa, e quanto siei
Bella vorrei posarti sopra i labbri miei,
E ti vorrei bacciar!"


28:2

"'Sotto alla tua finestra,
O buon' mercanta, una piccola
Stornello vengo a cantare;
Spero che mi vorrei ascoltare,
Altrimenti te ne vorrai pentire.'


30:1 Heine's Shakespeare's Maidens and Women: Desdemona. Translated by Charles G. Leland. London: W. Heinemann. 1891.

40:1 Here there is manifestly something omitted. "Colla corona sopra quali cantavano." Perhaps "around which fairies sang and danced."


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« Reply #39 on: April 06, 2009, 01:08:13 pm »



CHAPTER II
MASO
Omnia transformat sese in miracula rerum."--VIRGIL, Georg,. 1. 4.

As to what became of the old god of war Mars since the victory of the Christians I can tell you but little. I am inclined to believe that during the Middle Ages he exercised the law of the strong hand. The nephew of the executioner of Münster once met him in Bologna."--HEINE, Die Götter in Exil

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« Reply #40 on: April 06, 2009, 01:08:23 pm »

OF Maso I could learn nothing more, save that he was a very great folletto, or spirit, who protects or presides over the crops, and is a special patron of girls or "women who make love," by which, I suspect, those are meant who make it rather freely than otherwise.

"The old root of Mars," remarks PRELLER, "seems to be Mar or Mas, and indicates, the virile strength of a generating and inspiring deity, who was originally a god of nature, but whom later ages reduced to simply a god of war. From mar came by reduplication Marmar and Marmer, by which name he is invoked in the song of the Arval Brothers, to protect and bless the fields. In old times he was honoured as a protecting deity of marriage and of married life. Here Martea is allied to Mars as the goddess of love and of desire."

p. 50

If Maso be Mars, it is probable that we have him here known only by his first name and earliest attributes. My informant positively denied that Maso was in this case only the diminutive of Tommaso, or Thomas--as was (of course)

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« Reply #41 on: April 06, 2009, 01:09:13 pm »



WINGED MARS

Maso. After Gerhard and Gori


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« Reply #42 on: April 06, 2009, 01:09:26 pm »

promptly suggested by one of the learned. And I am inclined to believe the former, because there is no apparent reason whatever, beyond mere resemblance of name, why a spirit of nature should be called Thomas after a saint, while that

p. 51

between the modern Maso and the ancient Mas is very great. A single coincidence, be it of name or attribute, or incident, gives basis for nothing more than an hypothesis, or supposition; two, as of name and attribute, entitles us to form a theory; three, as when both are borne out by established tradition and testimony, constitute authentic history. In this case the latter is wanting, but great allowance must be made for the fact that Maso appears in company with a number of others of whose authenticity there can be little doubt.

It is to be particularly observed that in the prayer to Mars given by Cato (de re rustica, cap: 141), which is of very great antiquity, this deity is, as Panzer (Bayerische Sagen, p. 525) observes, invoked solely as a god of crops, "ist ganz als Ärntegott dargestellt," and that all the offerings brought to him indicate that he was a god of harvests. This view of Mars, according to Panzer, is confirmed by passages in the Eugubœan tablets, so far as they have been deciphered.

Elias Schedius (De Dis Germanis) has gathered together much learning to prove that Mars autem nullus alius nisi Sol ("Mars is none other than the Sun"), that is to say, the fructifying and vivifying principle of nature. And it is as such that he appears in old Etruscan mythology.

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« Reply #43 on: April 06, 2009, 01:09:54 pm »

MANIA DELLA NOTTE
"The real god of the world below among the Tuscans, or Tusker," writes OTTFRIED MÜLLER, "was called Mantus, who was therefore compared with Dis-pater. In Etruscan histories the name of Mantua was derived from him. With him was worshipped a goddess of the lower realms--the Mania. . . . This was a truly Etruscan divinity . . . . . To the strange and terrible gods to whom the Tuscan libri fatales give human sacrifices . . . belong Mantus and Mania. Terrible to the old Italians seemed Mania . . . who is inseparable from the Tuscan faith of the Lares, being allied to the Manes. She was an awful divinity to whom, under TARQUINIUS SUPERBUS, boys were offered. Her fearful image--afterwards a child's toy--was in early times hung on doors to avert contamination. This Mania was the mother or grandmother of the Manes, also the mother of the Lares." MÜLLER indulges in much speculation as to this chthonic goddess, or deity of darkness.

And she still lives in Tuscany, and is called Mania della Notte (Mania of the Night), but regarded simply as the Nightmare, and Succuba, and as a mysterious nocturnal spirit inspiring wanton dreams.

It has been suggested to me that "the Greek word mania, meaning insanity or madness, has nothing to do with the Latin mania," which to a degree weakens

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« Reply #44 on: April 06, 2009, 01:10:24 pm »



MARS
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