The Lead Plaque of Magliano (or Lead Plate of Magliano or Lead Disk; CIE 5237), which contains 73 words in the Etruscan language, seems to be a dedicatory text, including as it does many names of mostly underworld deities.[1] It was found in 1882, and dates to the mid 5th century BC.[2] It is now housed in the National Archaeological Museum in Florence.[3]
Description
The plaque weighs 191 grams and is curved in the shape of a lens. Its diameter is 7cm at its narrowest point and 8cm at its widest point. Only a few written monuments of Etruscan have survived on metal plates. The arrangement of the text is just as unusual as the shape and texture of the disk. The slab is inscribed with spiral Etruscan letters on both sides, reminiscent of the Phaistos Disc. The creation of the artifact is dated to around 450 BC. The lead plate was found in February 1882 in a field 2km southeast of Magliano in the Albegna river valley, near the former monastery of Santa Maria in Borraccia.[4][5]
Content
The text seems to be a series of dedications to various gods and ancestors (in bold below): Cautha, "the gods of this place," Maris Menita ("Maris the Maker"), and "the ancestors" (af-r- or "forefathers" < ap "father") on side A; Thanr and Calus, Suri, Tin in the area of Lur, and (?) in the area of Lur, on side B. Other information includes where the dedications (sacrifices? offerings?) are to take place (casthia, lac, fal-za, chim "the place of offering (or of slaughter)," leśca; all in locative -th(-i)), how often (avil-s "annually" on side A, "every four years"? on side B), with what (musl = "honey wine"? and thu-n "firstling"? also on side B), who is to perform them ("priest" cepen "of the village of the year" tuthiu avils--so "annually appointed village priest"), and on whose behalf ("for the deceased of the Murina [family]," "for/on behalf of the beloved ancestors" afrs . naces--on side A; "on behalf of tnuca"?, "for [honoring] the deceased" (nesl)--on side B). Much of the rest is obscure, with the main verb "dedicate" apparently regularly elided.[6]
The text
With over 70 individual words, the text differs significantly from the thousands of short Etruscan grave inscriptions. It is among the longest in the Etruscan language. The text is written on both sides (referred to here as side A and side B), from right to left, as is usual in Etruscan texts. The text is also unusual in that it spirals inward, to be read clockwise from the outside to the inside. Most words are separated by a period.[7]
For Cautha, the annually [appointed] village [priest will dedicate] 80 ez. In addition, [dedications must be made] in the place of offering (chim-th- according to Rix;[9] van der Meer translates "slaughtering place"; or "at the altar"?), at [the stream] Casthia, [where it empties] into the lake, [during] Hev- [period] annually. [And a dedication must be made] in the sacred alcove (?literally "in a/the small holy place" fal-za-thi) [that is] the memorial (man) for the deceased (neśl) of the Murina [family]."
"For the gods which [are the protective spirits?] of this place, the magistrature (marni) [and] the village [priest(-s?)] must make (mene) [a dedication?] and take care of [it] (?mlach-the literally "make (it) beautiful"), monthly (tiu); in addition [dedications must be made?] in the place of offering, at [the stream] Casthia, [where it empties] into the lake.
For Maris Menita (="the Maker"), for the ancestors, also this [previously mentioned] annually [appointed] village-priest (avil-s-ch eca cepen tuthiu, literally "and of the year this priest of the village") [must make a dedication] in the ciala, [and] in addition in the place of offering, ["and in"?, or "namely"?] the ichu house (thuch);
You who are overseers of these rituals, heś- (="attend to"?) [and] consecrate [them]! This [is the] announcement: 'Be [present], [and] carry out the dedications (ar)!'
Side B:
O beautiful [deities] of Thanr and of Calus,ecni must be done (?) [every] 4 years; I [am the lead plaque] of [the god] Maris the Maker and of Lur. This [is the set of instructions] for the village [priest], for [honoring] the deceased (nesl).
The monument [of the deceased] rivax (="must be commemorated"?), in addition, in the leśca on behalf of (or "by" or "during [the period of]") Tnuca.
For Suri the god, [perform] these [rituals] on the ides (?ev-) of every month (?tiuras, literally "of months") [with] honey wine [?muls-le], [as is] proper (? mlach, literally "beautiful"), during the feast.
For Tin in the area of Lur, you who oversee the rituals must offer (huvi?) a firstling (thu-n, literally "a first thing").
In the area of Lur, [make a dedication] for the beloved ancestors themselves (sa-s afr-s nace-s, literally "self for the ancestors beloved").
Notes
Most of the gods mentioned are associated with the underworld, including Cautha (often mentioned with Suri), Calus (a god of wolves, sometimes used as an epithet of Tin(ia)), Suri, and Lur (though Pittau considers this last to be connected to Latin laurus "laurel" and hence to Apollo). [10] According to van der Meer, Lur's name may be related to Latin luridus "pale," possibly in contrast with Suri "black." The name also occurs in the Liber Linteus (5.22) paired with a less well known deity Zer: cisum θesane uslanec mlaχe luri zeric-- "Also [make] a three-fold (cisum') [libation?] in the morning (θesan-e) and during the noon [hour] (uslan-e-c) to the beautiful (mlaχe)Lur and to Zer. In line 6.18 of the same text, the name takes the form Lurni.[11]
The word tin on side B is assumed here to be a form of the theonym Tinia, the Jupiter-like head of the Etruscan pantheon, but it could also mean "day." Also on side B, the deity Thanr is usually associated with divine births and with the goddess of desire Turan.[12][13] But here she appears amongst mostly underworld deities, suggesting she is both a goddess of birth and of death.[14]
The form lachth (twice on side A) also occurs in the Tabula Capuana along with a variant lachuth, both in line 26. There, it also seems to be a place for an offering (nuthe-ri) that must be made, and where gifts (turxais) are brought (eschathce). The meaning van der Meer gives for lach- there is "basin." The form with a -u- stem strongly suggests connection with Italic *laku- "basin; lake," so it may be the latter meaning that applies here, as van der Meer suggests, especially if he is also right in suggesting that casth- which immediately precedes it is also a body of water, perhaps a river or stream.[15]
The name Suri occurs also in the third line of the Tabula Capuana. The word teis generally means "these" as, for example in line 10.16 of the Liber Linteus, other forms of tei- occurring in 2.11, 2.13 and at 9.17. The term ev- may be connected to the term esv- in the Liber Linteus (4.15, 4.20) (and, as iśv-, at the beginning of the second and third sections of the Tabula Capuana), which van der Meer tentatively translates as "the ides."[16]
The sequence mi menicac marca lurcac apparently includes abbreviations of the terms maris and menita from side A.[17] The term Maris on side A refers to a set of deities represented on mirrors as babies, but little else is known of their function.[18][19] Note that mar appears to be used as an abbreviation for or alternate form of maris on the Liver of Piacenza (numbers 30 and 39), just as it appears (with abbreviate meni-ta) on side B. Pittau, on the other hand, considers it a name for Cupid/Eros.[20]
The word ar at the end of side A can mean simply 'make,' but also 'dedicate/carry out a dedication' as it probably is here, as seen in line 6 of the Cippus Perusinus: ipa ama hen naper XII Velθina-θur-aś araś -- "that 12 hen (arable?) acres of Velthinas shall be dedicated".[21] The family name Murina on side A is well known, since inscriptions indicate that members lived in Tarquinia, Volsinii, the Siena region, Chiusi, and Perugia.[22]
References
^Pallottino, M. The Etruscans Penguin, 1975, pp. 117, 142-143, 199, 221-222
^van der Meer, B. "The Lead Plaque of Magliano" in: Interpretando l'antico. Scritti di archeologia offerti a Maria Bonghi Jovino. Milano 2013 (Quaderni di Acme 134) pp. 323-341
^Mauro Cristofani. Dizionario della civiltà etrusca Giunti Gruppo Editoriale: Florenz. 1999 ISBN8809217284 Page 154
^Søren Peter Cortsen. "Der Inhalt der Bleiplatte von Magliano." In: Glotta. Nr. 27, 1939, S. 271–276.
^Bonfante, L. Reading the Past: Etruscan University of California Press, 1990, pp. 28
^van der Meer, B. "The Lead Plaque of Magliano" in: Interpretando l'antico. Scritti di archeologia offerti a Maria Bonghi Jovino. Milano 2013 (Quaderni di Acme 134) pp. 323-341
^van der Meer, B. "The Lead Plaque of Magliano" in: Interpretando l'antico. Scritti di archeologia offerti a Maria Bonghi Jovino. Milano 2013 (Quaderni di Acme 134) pp. 323-341
^van der Meer, B. "The Lead Plaque of Magliano" in: Interpretando l'antico. Scritti di archeologia offerti a Maria Bonghi Jovino. Milano 2013 (Quaderni di Acme 134) p. 337
^Rix, H. Etruskische Texte: editio minor I-II, Tübingen 1991
^Pittau, M. (2016). Studi Sulla Studi Etrusca (in Italian). Sassari: Ipazia Books. pp. 155–163.
^van der Meer, L. B. (2007). Liber linteus zagrabiensis. The Linen Book of Zagreb. A Comment on the Longest Etruscan Text. Dudley, MA: Louvain. p. 169.
^Bonfante, Giuliano; Bonfante, Larissa (2002). The Etruscan Language: an Introduction. Manchester: University of Manchester Press. p.206 ISBN 0-7190-5540-7.
^Cristofani, M. (1995) Tabula Capuana: Un calendario festivo di età arcaica. Firenze. p.70.
^Maras, D. F. (1998) "La dea Thanr e le cerchie divine in Etruria- nuove acquisizioni" in Studi Etrusci 64, pp. 173-179.
^Bouke Van Der Meer "Some comments on the Tabula Capuana", in: Studi Etruschi 77, 2014 [2015], 149-175. p. 169
^van der Meer, L. B. (2007). Liber linteus zagrabiensis. The Linen Book of Zagreb. A Comment on the Longest Etruscan Text. Dudley, MA: Louvain. pp. 87–92.
^Pittau, M. Studi Sulla Studi Etrusca Ipazia Books, Sassari 2016, ISBN978-1-980914-70-9 , pp. 155–163
^Bonfante, L. Reading the Past: Etruscan University of California Press, 1990, pp. 32-33
^N.T. DE GRUMMOND, "Maris´, the Etruscan Genius," in Across Frontiers. Studies in Honour of D. Ridgway and F.R. Serra Ridgway, London 2006, pp. 413-426
^Pittau, M. Pittau, M. Studi Sulla Studi Etrusca Ipazia Books, Sassari 2016, p. 155
^Chiesa,F. Tarquinia. Archeologia e prosopografia tra Ellenismo e romanizzazione, Roma 2005, pp. 230-231
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