Titan, however, by a change of sound, becomes Tethan in the Carthaginian, and Tithan in the Phoenician dialect of Ireland, and each signifies the planet of heat or fire.

་

Hpauros, from fusto,' to beat, to thrash, to handle roughly, to hammer, hence vulgò, to beat away with a fust, a flail, as with a fist.

Vulcan, Vwlcan, or Fwlcan, from ow, a breathing out, a moan, and alcan, or ystaen, tin, white metal,-hence the corresponding expression, opifex stanni,' worker in tin. Fornaci bus ignis anhelat,' 'Vulcani domus,' 'Vulcanus ardens ardet officinas.'

Apns, from aeru, to slaughter,—hence apw, 'to take off, torment,

kill.'

Mars, Mavors, or Marmar, 'unfailing destroyer,' from mar,' what is devastated, laid flat, rankled, or dead,' and ws, 'action, effort, ardour,'—hence μap-aivw, to fester, and darken, to obscure.

μαυρ-σω, to

Пloσεidwv, from posiaw, to examine, enquire into, from its element of pos, increase, and don, or ton, the wave of the sea. Neptunus, or Nafdon, bears a striking analogy to the one depicted in that clause of "the triad of primary achievements," wherein it treats of a ship of Nwydd Naf Neifion, which carried in it the male and female of all living, when the lake of floods was broken. The term Nep-tun(us) is derived either from 'naf or nav,' he that forms,' or 'no-nof-nofio,' 'he that moves or swims,' and ton, a wave, as nav-ig-a-tor, i.e., Cimbricè vel Umbricè, nav, or navis, a ship, ig, blended, or interwoven, a, with, tor, or dwr, water. Compare "Cic de nat. Deorum II, 26." Hence "Neptunus alto hibernus Sale." Again, classical allusions are possibly made to figures of animals, fishes, and birds, on British prehistoric coins in such passages as the following :

With these, and other passages of similar import, our home

friends may compare the British prehistoric coins of Williams, Akerman, &c., with the druidical pisces, the currus, dracones, &c.

Epuns is derived from ermaes, external, absent on the field, envoy, outward, travelling, from er, for, from, towards, and maes, a field, level plain, open space, as the diaктopos ayyελos abavaτwv, the 'celer nuntius' of the gods across aerial and terrestrial space.

"Te canam magni Jovis et Deorum
"Nuntium."

Sometimes, however, in contradistinction to his peculiar
external attributes, he is propitiously present, as-

"Præda quam præsens Mercurius fert."

Mercurius, or Mercher, akin either to the appellative Mercher,
or Marchwr, or Machnadwr. If the two former inter-
pretations be taken, which I merely give on their possible
acoustic bearings, the first may be derived, though I do not
attach much importance to it, from merch puella, and wr, vir
scilicet, amator puellarum. Compare Hor. Carm., lib. 1,
xxx.; where "Mercury is enumerated among the retinue of
Venus;" if the second, from march, a horse, and ri, running,
as an equestrian mercantile messenger;' or, again, from
the Hiberno-Celtic mer, energetic, ci, or cu, a dog, or grey-
hound, and ri, running, according to certain imputed
representations of him on coins, jars, and so forth; if
the latter, which is more worthy of attention, the root
will be found in marchnadur, a merchant (in prehistoric,
tin, bronze, &c.), from marchnad, akin to merx, a mart
of commerce, merchandise, and cur, a throb, anxiety, busi-
"the pa-
ness, care, or wr, vir, in reference to his being
tron of merchants and of gain," the "custos Mercurialium
virorum,"-hence "gemini commercia mundi," and

"Hortos egregiasque domos mercarier unus
"Cum lucro noram."

Αφροδίτη. What Venus has to do with αφρος, foam, as usually derived by scholiasts, and how foam is or can, in any way, be reconciled or explained by diw, "I am seared, run, flee, dread," and how she “nata est e spumâ maris,” I leave the dread foam-like absurdity to modern scholiasts to decide and adapt. The root is admittedly difficult to an un-celtic element; still such an interpretation would doubtless shock the nerves of nature-depicting "Hyperborean nomenclators of the theogony of the Hellenes," as preserved and handed down

to us by Hesiod and Homer, since "the myth-creating people
of antiquity were homogenous.' Certain peculiar gifts or
appropriate attributes are invariably assigned to the gods:
Where, then, are those assigned to Venus in appos and diw?
On acoustic principles a Cimmerian would, by a little reflec-
tion, perhaps, detect the original theogonic term, either in
'hoff-rhodd-i-ti,' even from its corrupted and mutilated form
of Appod-i-rn, as hoff, lovely, rhodd, a gift, i-ti, to thee; or
otherwise more compactly expressed in hoffderiti,' in the
sense of fondness, delight, pleasure,-hence hoff, or grata,
Venus, akin to xapis, loveliness, pleasures of love, "Veneris-
que grata vocibus," and rhodd, or munus, "Veneris muneribus
potens,"
""et trahit sua quemque voluptas."

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Or, again, Aphrodite, may be philologically derived from the simple term of afradu, to lavish, to squander,—hence afradwys, the prodigal one. Hanno in the fifth act of Plautus, asks a young Carthaginian, "Quid suæ gnatæ apud ædem Veneris fecerunt? Panus respondit, "Aphrodisia hodie Veneris est festus dies." Upon this M. L'Abbè Banier remarks, "they who would be initiated gave a piece of money to Bene, or Venus, as to a courtisane, and received a gift, or (rhodd), from her." Venus, our Gwen, or Olwen, was known in Carthage as Bene, or Bean, i. e., fæmina sumptuosa loci. The Punic term is still retained in Ireland, in bhean, or bean, a woman. Venus, or Gwen, is derived from gwên, a bewitching smile,' and us, a term implying plenitude, debasement, thus,gweniaethus, a woman plunged in flattery, or apt to flatter.

"Con un sospir dolcissimo d'amore;
"Il cùi nome tra caldi ingegeni ferve."

Hence, Ridet hoc inquam, Venus ipsa, and epithets, 'decens, grata, læta,' 'ardentes acuens sagittas,''Perfidium ridens,' and dulcia barbare.

"Lædentem oscula, quæ Venus
"Quintà parte sui nectaris imbuit."

IIλovτwv, from plaau, scourges, torments, and twn, fractured, the root of τέμνω, either with reference to torments in general, or to a subdivison of paternal spoils,-hence domus exilis Plutonia.

Minerva, or Minerfa, from minio, to sharpen, or point, from min, edge, and arfau, 'tools, weapons, instruments,'-hence "operosæque Minervæ studium aufert," and tolerare colo vitam tenuique Minerva.

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Diana, akin to the unknown deity' of the Cimbri, and equivalent to the Armorican Dianhoff, i. e., di-anhoff, the not unlovely, unexceptionable, irreproachable'

The 'tria Virginis ora Dianæ,' also claim a passing note.

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"Luna in cœlo, Diana in terris, et Hecate in inferis." Thus Luna, or Cimbric Llun, is derived from llu, a host of heaven,' and 'un, uno, una,' 'united with,' or 'one with,' as Llu-un, and Llu-una, Llun and Luna. The Etruscan tablet has Llus, or Lus, and na=Lusna.

The cœlo,' from ceulaw, to coagulate, or ceulo, a vacuum, the root of koλos,—hence cav-eis ad sidera cæli,' from cau, hollow. There is, however, another root to cal-um, in coel, 'belief, trust, omen,' which I believe to have been primarily the druidical Umbric or Cimbric interpretation of the heavenly abode.

Diana, as above,—hence the Thana of the Etrusci, probably corrupted by them after the capture of Umbrian territories about 300 years before the foundation of Rome.

The 'terris' is derived from tir, earth, land. The d and t were mutable into th.

Hecate, or He-cast-e, from he, daring, and cast, gast, a canis fæminia, a bitch,—hence,

"Visæque canes ululare per Umbram
"Adventante Deâ."

Proserfina Prosarffyna, from pro, across, against, sarff, a creeping thing, a serpent, and yna, there,-i. e., in the regions below.

"Serpentes atque Videres

"Infernas errare canes."

The inferis,' or uffern, a place of torment, is derived from uf, what is over, or spread, and ffer, or ffern, dense, concrete,'-hence infern-us, avern-us. The latter term is derived from gwern, a swamp, or palus inferna.

Ceres Cir-es, from cir, a bounty, a boon, an offering a benefit, and es, a germinal sprig,-hence 'flava, et alma Ceres,' ' nutrit rura Ceres,' in allusions to the drink-offerings and gifts of placenta, cakes or dough, and loads of branches, made to her by men, women, and children of Israel, as one of the frame-work of heaven,' a 'Regina Cæli,' and the pollicitatrix pluviarum, as we learn in Tertullian and in Jeremiah.

Vesta, or Gwèste, from guês, heat, fire, and eiste, the act of sitting, (safiad would have been the act of standing),—hence,

"Hic locus est Vestæ, qui Pallada servat et ignem.”

Whence εσTiα, a focus. Compare Cic. de nat. ii., 67. As Vesta is invariably represented and spoken of as sitting before a table of perpetual fire, would not 'sedendo' be the better reading, according to Roman artists, who must have been supposed to have accurately sketched the Goddess, either from ocular demonstration, or historical recollections, in that verse of Ovid commencing with "stat vi terra suâ, vi stando Vesta vocatur," or "stat vi terra suâ, sedendo Vesta vocatur."

Bellona, Bellawn, or Bellon, from bel, war, and llawn, 'full, abounding in,' or llon, glad, exulting in,-hence, "Dea bellorum præses."

Janus, the "God of the Year, who presided over the gates of heaven," was taken from the Cimmerian Dianws, or Dianaf, i. e., dia, or di, a negative prefix, signifying without, and anaƒ, a blemish, a wound, as a guardian of peace and suppressor of war. It is equivalent to the Dianan of our cognate Veneti, the amiable deity,' the dispenser of tranquility. Let the student, irrespective of former prejudices, analyse the following expressions, as Jo-vis for dio-vis, dia for ja or da, as dia-eta= zeta, and Jan-us for di-anaf, or Dian-us.

Eolus, Deus Ventorum, from awel, a gale, a breeze, a wind,— hence the Hebrew, aawl, ael, or cnaawl, a tempest, a storm, and auλ-os, changeable, inconstant.

Aes-culap Ais-culap-s-culap-ius, is derived either from ysu, to consume, to do away with, or iachau, to heal, and clwyf, a disease. Vallancey, however, derives it from aisci in the