(539) NOTE A. ON THE DERIVATION AND MEANING OF THE PROPER NAMES OF THE MEDES AND PERSIANS. [NOTE. -The published sources of the subjoined analysis are Sir H. Rawlinson's Vocabulary of the ancient Persian Language, contained in the Eleventh Volume (Part I.) of the Asiatic Society's Journal; M. Oppert's contributions to the Journal Asiatique; Pott's Etymologische Forschungen; Brockhaus's Glossary at the end of his edition of the Vendidad Sade; and Benfey's Glossary in his Keilinschriften. These sources are indicated in the following way, viz.: Benfey's Glossary by the letter B.; Brockhaus's by Br.; Oppert's Mémoires by O.; Pott's Forschungen by P.; and Sir H. Rawlinson's Vocabulary by R. Voc. Additional communications from Sir Henry Rawlinson are marked H. C. R.; where there are no initials affixed, the conjecture is made by the Editor. When no authority is cited for the name, it occurs in Herodotus.] ACHEMENES (old Pers. Hakhámanish) is either from old Pers. hakhá (Sans. sakha), "a friend," and an attributive affix, equivalent to the Zend and Sanscrit mat, 66 with," or "possessing," which makes the nominative in man (H. C. R. vide supra, vol. i. p. 249, note 7); or else, from hakhá, and a root like the Sanscrit manas, which is the Greek μévos, Latin mens, and our mind. In the former case the name means possessing friends; " in the latter "friendly." AMARDI (a Persian tribe, Strab. xi. p. 741) is thought to be from the Zend hu, which is equivalent to the Sanscr. su, and the Greek eu, and modern Pers. merd, "vir," or "heros."-P. As the old Persian word for man," however, is martiya (Zend mereto), and the meaning is "mortal” (from mri "to die ") rather than "a hero," this etymology may well be doubted. It is better to refer both Amardi and Mardi to mridh “to kill" or "fight." See under Mardonius. At any rate the first element in Amardi cannot possibly be hu, "good."-H. C. R. (See below, ARIOMARDUS.) ARASPES (Xen.) is probably from Sanscr. Ariya, Zend Airya, "noble, excellent," and aspa, which in old Persian, as in Zend, meant "a horse." (See Sir H. Rawlinson's Vocabulary, ad voc. 'Uvaspa, p. 86.) The name means "having excellent horses. ARBACES is a corrupt form of Harpagus, q. vide. ARIABIGNES, from Ariya, "excellent," or here "the Excellent One," i.e. Ormazd, and Sanser. bhaja, "to serve : therefore "serving the Excellent One."-H. C. R. ARIACES (Arrian) is almost certainly Ariya, with a termination ak, which is either a diminutive, equivalent to the modern Persian ek; or, more probably a Scythic suffix, representing the terminal guttural so common in the primitive Babylonian, which may be compared with the Basque c at the end of names, and is perhaps, like that, a suffixed article.-H. C. R. ON THE DERIVATION AND MEANING OF APP. BOOK L 540 ARIEUS (Xenoph.) seems to be simply the Greek rendering of Aris. "excellent.' ARIARAMNES (old Pers. Ariyárámana) from Ariya and rámana, akin te the Sanscrit raman, 66 a lover," and the Zend ráman, "pleasure 1 Voc.), is perhaps a lover of what is noble." Oppert says, a ariya and aramna, “joy.” ARIARATHES (Polyb.), from ariya and ratu, which in Zend and Sanst signifies "a chief." Ariarathes "noble chief."-P. = ARIMAZES (Q. Curt.) from ariya, and maz, great." (Compare Zen: mas and Sanscrit maha, Gr. uel(wv, &c.) Perhaps Ari here has the force of the Greek, άρι or έρι, in αρίζηλος, ἐριβῶλαξ, κ. τ. λ. ARIOMARDUS (according to Pott) is from ariya and a root equivalents the modern Persian merd, "vir," or "heros " (P.), whence the eth names Mardi (see vol. i. p. 413), Amardi, are thought to be derived The name would thus mean "noble hero." 66 ARIZANTI (a Median tribe, Herod. i. 101) from ariya and (Zend) s stirps," therefore, "of noble stock," or "nobly descended."-P. ARSACES (Eschyl.), from arsa, or arsha (Sanser. arshya) "venerable," with the suffix ak (vide supra, ad voc. ARIACES). 66 ARSAMENES, from arsha and (Sanser.) manas (v. s. ad voc. ACHEMENTS, "venerable-minded."-P. 66 ARSAMES (old Pers. Arsháma) from arsha and ma, a suffix.—0. ARSES (Diod. S.) is arsha, with the Greek nominatival ending.-R. Voc ARSITES (Diod. S.) a participial form, from a verb ars or arsh, equivalent a the Sanscrit rish, to exalt." Arsites is thus "exalted, elevated ARTABANUS is probably for Atrabanus, or rather Atrapanus, and may be compared with Megapanus. It is derived from Atra or Adar, re, and pa (which occurs in khshatrapa-" a satrap ") "to protect." The sense is "protecting the fire."-H. C. R. ARTABARDES (old Pers. Artavardiya), from the transcendental particle arta, which is connected with the Zend areta, or ereta, and vardiya, which is formed by the addition of the adjectival suffix ya to the rout vart (compare Sanser. vritta, Zend vereto, Pazend vart) "celebrated." Thus the meaning of the name is " very celebrated." R. Voc. ÁRTABAZANES, OF ARTABARZANES (which is preferable), from arta and Zend berez (which is the Sanser. bhraj) "resplendent." Artabarzanes "very resplendent.”—P. = ARTABAZUS.—Arta is here again probably by metathesis for atra, fire, as in Atradates. (See above, vol. i. p. 238, note 8.) The name means prob ably "the worshipper of fire," from Atra, or Adar, "fire," and Sanser. bhaj, "colere, venerari" (compare MEGABAZUS). ARTACHEES, or ARTACHEUS, " very friendly," from the intensitive par ticle arta, and hakhá, a friend," or friendly."-O. (See above, ad VOC. ACHEMENES.) 66 66 3 NOTE A. PROPER NAMES OF MEDES AND PERSIANS. 541 ARTEUS is probably "great or "famous." (Compare Hesych. 'Apτás, μéyаs kai λаμτpós.) It is of course connected with arta.-R. Voc. ARTAMENES (Justin.) "high-spirited," from arta, intensitive, and Sanscr. manas= =μévos. (Comp. ACHÆMENES.)—P. ARTAPATAS (Xen.) is either "powerful lord," from arta, intensitive, and Sanser. pati, Zend paiti, "lord; " or "protected by fire," from Atra, "fire," and páta, the past participle of pa, "to protect." (Compare below, BAGAPATES, &c.) ARTAPHERNES may not improbably be from atra, "fire," and the Sanser. pri, "to protect." It would thus be equivalent to Artabanus, and would mean 66 protecting the fire."-H. C. R. ARTASYRAS (Ctes.), "very bright," or "the bright sun;" from arta, intensitive, and sura (compare Sanser. surya), or perhaps thura, "the sun." (The latter root seems to be contained in the name of the month Thuraváhara. See Sir H. Rawlinson's Vocabulary, p. 180.) ARTAXERXES (old Pers. Artakhshatrá), from arta, and khshatrá, “a king.” (Compare Sanser. kshatra, and Zend khshathra, which have the same meaning.) Khshatram occurs frequently in the Behistun Inscription for 'crown," or "empire." Herodotus is altogether in error when he supposes that the second element in this name is identical with the name of King Xerxes. His translation, however, μéya ȧphïos, may stand, for khshatra means both "king" and "warrior.”—R. Voc. 66 ARTAYCTES is "celebrated," from arta intensitive, and Sanscr. ukta "said."-H. C. R. ARTAYNTES and ARTAYNTA (mul.) from arta in the sense of "great" (compare ARTÆUS), and an adjectival termination-vent or vant. (Compare MARDONTES.)-H. C. R. ARTEMBARES is probably, in old Persian, Atrambara, from atram, the accusative case of atra, "fire," and bara, "bearer," as in Bubares, Ebares, &c. The signification is thus, "the bearer of fire."-H. C. R. ARTOCHMES, very strong," from arta, intensitive, and Zend takhma, "strong." (Compare SITRATACHMES and TRITANTÆCHMES.) ARTONIS (Arrian) may compare with the Zend feminine asaoni, "casta."-O. ARTOXARES (Plut.) is perhaps "rich in gold," from arta, intensitive, and ASPAMITRAS (Ctes.), "lover of horses," from Zend, acpa, ASPATHINES (old Pers. Aspachana). The first element here is certainly 542 ON THE DERIVATION AND MEANING OF APP. BOOK, TL p. 359). Neither savant seems to be aware that the native form is not Aspathines, but Aspachana (As. Journ. vol. xii. part. ii. Note at the end, p. xx.). ASTYAGES, or, as the name is more correctly given by Abydenus (Ft. 7), Eusebius (Chron. Can. Armen. passim), and others, ASPACE represents beyond a doubt the Zend Aj-dahak (nom. ajis-dakak.) "Ce biting snake,' one element of which appears again in the nume Deioces, q. v. (Compare supra, vol. i. p. 395, note, and p. 66, note.-H. C. R. ATRADATES (Nic. D.). This name has been already explained, vel i p. 238, note 8. ATRINES (old Pers. Atrina) is probably from the Zend atar, "fire;" with the appellative suffix -ina.-O. ATROPATES (Arrian), from atar and Sanser. pati, Zend paiti, “led.” would signify "the lord of fire"-a lofty title, which perhaps the satrap did not take till he became the real sovereign of the norther Media. Or the word may be from atar and páta, the participle of "to protect," which appears in "satrapa." (Compare ARTAPATAS. AZANES (Eschyl.) is conjectured to be either from the Zendai, "strength," and in that case to mean strong," or else to be equi lent to the Sanscrit su-jana, "good, virtuous.” It is probably th same name with the Ozanes of Ctesias.-P. BADRES.-If this reading be taken, instead of Bares, in Herod. iv. 167, the word may be compared with the Sanser. badhra, "fortunate."-P. li would be a simple adjective, and correspond exactly to the Roma "Felix." 66 aimant BAGEUS is explained by Pott as "fortunate," from Zend bágha, Sanse bhaga, "fortune" (Forsch. 1. s. c.); but by M. Oppert as Dieu" (Journ. As. ut supra, p. 357); from baga, god," and (I presume) the Zend yaz, "colere venerari." BAGAPATES (Ctes.), according to Pott, is "lord of fortune," from Zend bagha, "fortune," and Sanser. pati, Zend paiti, "lord." (Forsch. p. xxxvii.) But M. Oppert's explanation seems preferable to this. He believes the derivation to be from old Pers. baga, “a god,” and páta, the past participle of pa, "to protect." The sense is then, "he who is protected by the gods.' (Journ. As. 4me Série, tom. xviii. p. 341.) BAGASACES is perhaps "strong as a God," from baga, and Sanser. çak, "to be strong.". Compare the sense of Tritantechmes, infra, ad voc. BAGOAS, according to Pott (Forsch. 1. s. c.), represents the Sanser. bhagawat, "happy, fortunate.' According to M. Oppert, it is derived from baga, and the Zend verb av, "to protect." It would thus be the same in meaning as Bagapates. BAGOPHANES (Q. Curt.) is regarded by Pott as the Sanser. adjective bhagavan, "excellent." (Forsch. p. xxxvii.) M. Oppert explains it as "protégé par Dieu" (Journ. As. p. 357), deriving -phanes from the NOTE A. PROPER NAMES OF MEDES AND PERSIANS. 543 root pa, and apparently regarding it as having the same force with -pates. (See above, sub voc. BAGAPATES.) This, however, is scarcely possible. The form -phanes will represent the active participle, and give the sense of "protecting God," i.e. his worship.-H. C. R. BARSINES, mul. (Arrian) is probably the Zend root berez, "resplendent," with the appellative suffix -ina. BARZANES (Arrian) is the same root with a suffix -ana. BARZENTES (Q. Curt.) BALLANT OF, (int) or, is the participle berez-ant, "shining.”—P. BOGES appears to be either Baga simply, as M. Oppert thinks (Journ. As. 4me Série, tom. xviii. p. 341), or the Zend beghe, Sanscr. bhagt, "fortunate." BUBARES is probably from bhu, "the sacrificial fire" (Sanscr.), and bara, "bearing." Compare Zend bere, "ferre." The word would properly have been Bhumbara; but the m has lapsed before the cognate labial. Bubares is "the bearer of the sacrificial fire." Compare ARTEMBARES, which had probably the same meaning.-H. C. R. 66 CAMBYSES (old Pers. Kabujiya) is thought to be from the Sanser. kab, "to praise," and uji, a speaker;" its signification, according to this view, is "a bard."-(R. Voc.) The μ in the Greek Kaußions arises from the difficulty which the Greeks have always experienced in expressing the sound of a real B. Hence we have Smerdis and Merdis for Bardiya, Megabyzus, Megadostes, Megasidres, for Bagabukhsha, Bagadaushta, Bagachitra, &c. Hence, too, in modern Greek we have such words as páμmρika for fabrica, Mrén for Bei, and the like. CASPII. The name of this people is thought to be derived from old Pers. 'u (which is the Sanscr. su, the Zend hu, and the Greek ev), “good,' and acpa, a horse.-P. It may be doubted, however, whether the initial letter would not in that case have been x instead of к. CHOASPES (river) is the old Persian word 'uvaspa, which is found in an inscription at Persepolis, and is an exact equivalent of the Greek EŬITπOS. Its derivation from 'u (= hu), “good,” and “açpa," may be regarded as certain.-R. Voc. COMETES (Justin) is no doubt the old Persian Gaumata, which would have been better rendered by Gomatus or Gomates. The word is equivalent to the Sanser. gomat, Zend gaomat, and means "possessing herds." It is derived from gao, "bos" (which is the German kuh, and our cow), and the common suffix -mat, "with" or "possessing."-R. Voc. CRANASPES is, perhaps, "possessing active horses," from Sanscr. karin, "active" (compare Zend kere, “to do”), and açpa. CYAXARES (old Pers. 'Uvakshatara) seems to be the comparative of 'Uvakhsha, in which we have the element 'u, good" (compare Choaspes) joined with a root akhsha, which is perhaps the modern Persian akksh, Sanscrit akshan, Zend arsna, "oculus." The word would thus mean "beautiful-eyed," or literally, "more beautiful-eyed (than others).' |