Mefitis

File:Face mefitis.jpg

Face of the goddess Mefitis, bronze fragment stored in the Museo Archeologico Nazionale della Basilicata (National Archaeological Museum of Basilicata), Potenza.

In Roman mythology, Mefitis (or Mephitis; Mefite in Italian) was an Italic goddess. In Roman literature, she is often associated with the poisonous gases emitted from the ground in swamps and volcanic vapors. Consequently, she is sometimes cast as the goddess of intoxication, though modern scholarship generally associates her with medicinal, agricultural, or mediatory roles instead.

Overview

Mefitis was a Samnite and Oscan goddess worshipped from the 7th-century BCE to the 2nd-century CE whose cult was primarily concentrated in the southwest of Central Italy.Template:SfnTemplate:Sfn In ancient literature, she is often associated with the foul-smelling gases of the earth.Template:Sfn For instance, the 5th-century author Servius the Grammarian claims that any "foul scent is thought to properly belong to Mefitis," who he claims was "born from sulfur water."Template:Sfn Despite the plethora of ancient literary accounts documenting her supposed association with noxious fumes and geologic activity, the archaeological evidence from her sanctuaries does not necessarily support her supposed status as goddess of intoxication.Template:Sfn The archaeologist Adriano La Regina notes that sulfurous water, though present in her sanctuary at Ampsanctus, is absent from the sanctuaries at Saepinum and Rossano.Template:Sfn Battiloro suggests that Mefitis was likely conceptualized as a more benevolent deity, arguing that her epithet —which may connect to Latin ("soil")—implies a link with crops, and therefore may indicate that Mefitis served to protect agriculture in some capacity.Template:Sfn

According to the archaeologist Ingrid Edlund-Berry, it is likely that the divine role of Mefitis involved healing, as sulfur is ascribed medicinal and purificatory prosperities in Roman writings.Template:Sfn For instance, Pliny the Elder writes that sulfur "has a place in religious ceremonies" ("") and is utilized for "purifying houses by fumigation" ("").Template:Sfn Moreover, the archaeologist Barbro Santillo Frizell notes that Virgil describes the usage of water to treat sheep scab, stating that "foul scab attacks sheep" and thus "the keepers bathe the whole flock in fresh streams."Template:Sfn Geographically, the Ansanto sanctuary is situated nearby transhumance routes utilized by ancient farmers,Template:Sfn which may indicate that the site functioned to treat livestock.Template:Sfn It is theorized that Mefitis was originally a goddess of underground sources, such as natural springs—the fact that many of these springs were sulfurous led to her association with noxious gases.Template:SfnTemplate:Sfn However, the classicist Allison Griffith argues that there is no archaeological or literary corroborating the usage of these sites for healing or bathing. Regarding Rossano specifically, Griffith notes that the known votive assemblage at the site consists of militaristic objects such as greaves or spear points and also bronze figurines, none of which have any associations with healing.Template:Sfn The archaeologist Elena Isayev argues that Mefitis was likely worshipped in various capacities depending upon the context of the needs of her suppliants.Template:Sfn

Sanctuaries

Placidus claims that she was worshipped in "many places" throughout Italy and that she had a sacred lake in Lucania from which a sulphuric odor was emitted.Template:Sfn Tacitus mentions another supposed sanctuary to Mefitis in Cremona,Template:Sfn which he claims survived the destruction of the city after the Second Battle of Bedriacum as it was safeguarded by "either its position or its deity." The classicist Saskia Roselaar proposes that Mefitis—a goddess primarily worshipped in southern Italy—may have acquired suppliants in the northern Italian town of Cremona due to the arrival of migrants colonists.Template:Sfn Mirabella Eclano (Irpinia) was the site of another sanctuary. An inscription on the wall of the House of the Great Fountain in Pompeii mentions a festival celebrating Mefitis, organized by the gens Mamia.Template:Sfn

Her main shrine was located at the lake Ampsanctus in Samnium.Template:Sfn Today, it lies near the village of Rocca San Felice in the province of Avellino, itself in the Campania region. Cicero and Pliny the Elder both describe the lake of Ampsanctus as deadly, with Pliny more specifically stating that her sanctuary was afflicted with toxic natural gases and that anyone who entered her temple would soon perish. Servius designates the areas the "navel of Italy" ("") and claims that the ancient Romans would pay homage to the goddess by performing animal sacrifices using the fissure's deadly gases.Template:Sfn Many clay votive statuettes and other objects found in the Ansanto valley depict wild boars, perhaps indicating that these animals were particularly sacred to the goddess.Template:Sfn Virgil connects the sanctuary to the underworld in the Aeneid, describing the site as a "breathing place of savage Dis" and a "vast gorge from which Acheron bursts forth." Virgil additionally claims that an Erinys hides by the lake, where they relieve "earth and heaven".Template:Sfn The site of Ansanto is now known to output significant quantities of carbon dioxide via degassing processes, which has prevented the growth of most plant species within the surrounding area.Template:Sfn

Varro, a 1st-century BCE Roman polymath, mentions a grove of Mefitis ("") by the Esquiline hill in Rome—a claim which is later mentioned by the 2nd-century CE author Festus. The supposed location of this sacred grove is shared with the site of the Matralia, a woman-only festival celebrated on 1 March.Template:Sfn Nearby altars to Mala Fortuna, the aspect of the goddess Fortuna associated with misfortune, and Febris, the goddess of fevers, may indicate that the air in this part of Rome was considered unwholesome.Template:Sfn The historian Agata Szylińczuk suggests that the proposed location of this Esquiline sanctuary would have been situated near the Temple of Juno Lucina—the goddess of childbirth—and also near the temple of Venus Libitina, a chthonic deity.Template:Sfn According to the classicist Gianluca de Martino, it is possible that this supposed sacred tree-grove could reflect a potential role of Mefitis as a fertility goddess.Template:Sfn

In the 4th-century BCE, a sanctuary dedicated to the goddess was constructed at Rossano di Vaglio.Template:Sfn Reconstructions of the settlement and the sanctuary are in the Museo delle Antiche Genti.Template:Sfn Finds from this site include a set of 58 inscriptions, which were generally written in the Oscan language from the 4th-2nd century BCE.Template:Sfn Afterwards, perhaps as a consequence of the Social War,Template:Sfn the predominant language of the texts switched to Latin.Template:Sfn These inscriptions mention the names of other deities, such as Hercules or Mamers, which are typically accompanied by epithets referring to Mefitis.Template:Sfn According to the archaeologist Ilaria Battiloro, the exact function of this onomastic formula is unclear, though she suggests that these other deities may be cast in a subordinate role to Mefitis.Template:Sfn Uniquely, the god Jupiter—who is mentioned several times in inscriptions from Rossano—is never paired with an epithet relating to Mefitis.Template:Sfn Excavations at Rossano have uncovered a bronze plaque depicting a female deity riding a dolphin, which may connect to similar dolphin plaques discovered in Monte Pallano.Template:Sfn

Epithets

At Rossano, Mefitis herself is only paired with three epithets: , , and .Template:SfnTemplate:Sfn Etymologically, the name may relate to the Latin term ("soil"), though La Regina instead prefers to connect it with Ancient Greek "" ("Template:Grc-transl", "prayed"), in which the epithet may not imply any agrarian associations.Template:Sfn The title may connect to Latin ("goat") and the epithet , which normally belongs to Juno. Semantically, this epithet may reflect possible fertility connotations.Template:Sfn In Pompeii and Grumentum, Mefitis is attested with the epithet ,Template:Sfn an epithet of obscure origin. It is perhaps possible that this title is a transliteration of Ancient Greek ("Template:Grc-transl"),Template:Sfn although it has alternatively been connected to Latin ("faith") and Oscan . These two Italic terms may both imply a relationship with mediation, itself possibly related to the proposed divine role of Mefitis as a mediator between the heavens and the underworld.Template:Sfn Mefitis may also have been associated with the epithet " ("Template:Grc-transl", "")" in one inscription.Template:Sfn It is presumed that the text describes Mefitis as it was uncovered near a large altar by the sanctuary, which may imply that it was dedicated to the chief deity at this religious site, which was Mefitis.Template:Sfn

The epithet of is attested in four inscriptions from Rossano, and a further three from Potenza, which—according to Battiloro—indicates that the title was significant to the cult of Mefitis, at least in Lucania.Template:Sfn The term may connect to a possible Lucanian tribe whose name has been reconstructed as , though this theory is now largely rejected due to the limited evidence for tribal divisions amongst the Lucani.Template:Sfn Alternatively, the name may also derive from a toponym , though theonyms marked by the suffix were typically formed from family names.Template:Sfn La Regina argues that the term could derive from the name of a hypothetical mountain , perhaps in the same manner as the goddess Diana adopting the from Mount Tifata.Template:Sfn It is possible that the epithet could connect to the mentioned on an inscription uncovered near Monte Pallano,Template:SfnTemplate:Sfn which may itself imply a possible connection between the local cult of Mefitis and the family.Template:Sfn However, Kajava argues that the usage of the suffix to form theonyms related to family cults dates back to the Late Republican period, whereas Mefitis is attested with the epithet as early as the 3rd-century BCE.Template:Sfn Kajava notes that the name is never attested in Lucania and only sparsely attested in Oscan-speaking areas, whereas the term is attested twice as a nomen in Lucania, though Kajava suggests that the latter name may have derived from the divine epithet.Template:Sfn Another theory maintains that the epithet could relate to Umbrian and Ancient Greek , both of which mean "water".Template:Sfn

Relationship with other deities

In the Aeneid, the deity is implicitly associated with Albunea and the oracle of Faunus—Virgil claims that the grove of Albunea "breathes forth from her darkness a deadly vapor," which he describes utilizing the term , meaning "pestilential air".Template:Sfn Moreover, Virgil associates the lake of Ampsanctus with the underworld and the god Dis, which may indicate that the goddess also had chthonic characteristics.Template:Sfn Archaeologically, an offering of burnt quince has been uncovered in Rossano, which may have been related to chthonic rituals.Template:Sfn Amongst the numerous votive pits at Rossano, there are vessels marked by perforations at their bottoms, which—according to Isayev—may indicate the objects were intended to serve as libations to an underworld deity.Template:Sfn

Servius, in his commentaries on the Aeneid, mentions that "some" ("") claim that Mefitis was connected to the goddess Leucothea in the same manner as Adonis is to Venus and Virbius is to Diana.Template:Sfn Further evidence for a relation between Diana and Mefitis, as an inscription propitiating Mefitis has been uncovered near Mount Tifata, which was also the site for a temple of Diana.Template:Sfn At Rossano, various statues dated between 150 and 100 BCE have been uncovered, two of which represent the goddess Artemis, the Greek equivalent of Diana. Another remnant of the head of a sculpture survives, although it is unclear whether it depicts Aphrodite or Artemis. Moreover, excavations at Rossano have also revealed one necklace with gold pendants resembling a half-moon— iconography associated with Artemis or Selene in Greek mythology.Template:Sfn Szylińczuk proposes that Mefitis, as a goddess of mediation, may have connected to Diana in her capacity as , the goddess of crossroads and the underworld.Template:Sfn

There is also additional evidence for relation with Venus, as the epithet —which is attested for Mefitis at Pompeii and Grumentum—and may also be attested for Venus in Pompeii.Template:Sfn Another epithet of Mefitis, , may also be ascribed to Venus in one Latin inscription from Rossano, further reinforcing a connection between the two goddesses.Template:Sfn Venus may also be associated with the epithet "" ("Template:Grc-transl") in one Oscan inscription from Rossano.Template:Sfn It is possible that the deity of Venus Fisica represents a Romanization of Mefitis,Template:SfnTemplate:Sfn though Szylińczuk notes that the cult of Venus had existed in Pompeii prior to Roman colonization, contradicting the notion of such syncretization.Template:Sfn According to La Regina, Venus Fisica may have been identified with Isis, perhaps indicating that Mefitis was herself connected to the Egyptian goddess.Template:Sfn La Regina argues that—should Mefitis be identified with Isis—then the sacred grove called Memphi described in an inscription from Rome may be the same location as the sacred grove of Mephitis situated by the Esquiline.Template:Sfn

Servius claims that others equate Mephitis with Juno, supposedly because some considered Juno to be "air" ("") and because a "foul smell does not occur unless there is a fracturing of the air."Template:Sfn According to the philologist Mika Kajava, it is possible that the epithet ("Template:Grc-transl")—which accompanies Mefitis at Rossano—could support the notion that Mefitis was connected with Juno, who was worshipped with the title .Template:Sfn However, La Regina instead proposes that the epithet derives from Ancient Greek ("Template:Grc-transl"). which would have been the Doric form of ("Template:Grc-transl", "curator of the gardens"), which was itself associated with Aphrodite.Template:Sfn In another inscription, Mefitis is referred to with the title " ("Template:Grc-transl", "")," which—according to de Martino—may relate to rule of Juno as the wife of Jupiter.Template:Sfn Alternatively, Szylińczuk suggests that this title may reflect the association of Mefitis and Venus, as the epithet is also applied to Venus at Capua.Template:Sfn De Martino proposes that Mefitis and the Greek divinity Hera—who was adopted into the Roman pantheon as Juno—may have shared similar cult sites, as Varro describes a sacred grove serving as a sanctuary for Mefitis, which may parallel the groves at the Heraion at Foce del Sele and the sacred site of Hera at Capo Colonna.Template:Sfn Simultaneously worship of Mefitis and Juno may have occurred at Contrada Mèfete, the place name of which implies former worship of Mefitis, with an inscription uncovered at the site directly attesting to veneration of Juno.Template:Sfn

Etymology and derivatives

According to the Italian linguist Alberto Manco, the system of the epithets that identified the goddess from place to place would prove her relationship with a water-based dimension.Template:Sfn Many hypotheses have been posited concerning the etymology of the name of the goddess. One hypothesis suggests that the term may relate to Ancient Greek ("Template:Grc-transl", "to inebriate"), with the inebriation coming to refer to the effects of the toxic gasses.Template:Sfn However, Battiloro rejects this etymology, arguing that it is heavily reliant upon the association of Mefitis with noxious gases, which is itself—according to Battiloro—an unfounded claim.Template:Sfn Poccetti has suggested a derivation from the words "", which perhaps meant "that which burns within". Alternatively, Poccetti proposed a possible connection to ("Template:Grc-transl", "honey"), in which case the name Mefitis may mean something akin to "sweet as honey". Semantically, the relationship between the goddess and honey would perhaps stem from her possible role as a medicinal deity.Template:Sfn

The classical archaeologists Angelo Bottini and Mario Torelli have proposed a possible relationship to Proto-Indo-European ("middle"), which itself may relate to the possible role of Mefitis as a mediator between the underworld and the sky.Template:Sfn In support of this theory, the archaeologist Filippo Coarelli notes that her sanctuary at Ansanto is identified by Virgil as the "breathing place" of Dis, implying that the site was conceptualized as a point where the infernal and terrestrial spheres interacted.Template:Sfn However, the name could also relate to a possible role of Mefitis as a guardian of communication and a protector of trade routes.Template:SfnTemplate:Sfn Another possibility, advanced by the archaeologist Michel Lejune, holds that the domain of Mefitis may have encompassed multiple or all varieties of mediation, perhaps including both mediation of the divine and chthonic and also mediation of trade routes and communication. More broadly, according to the archaeologist Giovanna Falasca, Mefitis may have represented the general concepts of transition and passage, as is perhaps reflected in her association with water. Falasca suggests that water, since it is an inherently fluid element, is therefore subject to constant change, making it a suitable symbol for transformations in general.Template:Sfn

The etymological relationship between the name of this goddess and terms for mediation is also supported by the 5th-century grammarian Priscian, who compares the term to Ancient Greek ("Template:Grc-transl", "mediator"), which he also claims to be the Greek name for the goddess. Likewise, Servius the Grammarian implicitly recognizes a Greek origin for the name, as utilizes the Greek accusative singular ending in the term .Template:Sfn According to La Regina the term entered Latin via Oscan, which itself adopted the term from Ancient Greek,Template:Sfn perhaps via the Pythagorean cults in Magna Graecia.Template:Sfn Moreover, La Regina suggests that the alternative spelling is likely a later construction invented by grammarians.Template:Sfn In particular, La Regina proposes that the ultimate origin of the name Mefitis may line in the Ancient Greek terms ("Template:Grc-transl") and "" ("Template:Grc-transl").Template:Sfn ("Template:Grc-transl") and "" ("Template:Grc-transl").Template:Sfn This proposed Greek etymology advanced by La Regina is premised upon her association of the goddess with Isis, who had a temple at the city of Memphis. In support of this etymology, La Regina argues that the may have been dropped prior to the due to the nasalization of .Template:Sfn

"Mephitic", derived from Mefitis, is now an adjective in the English language meaning "offensive in odor"; "noxious"; and "poisonous".Template:Sfn In Italian, a mefite is also a solfatara or fumarole (i.e., a gaseous fissure).

The name of the family of animals Mephitidae (mephitids, or skunks and their kin) and of the genus Mephitis (skunks of North and Central America) are both related to mephitic, so named for the noxious secretions of their scent glands.

See also

• Avernus
• Mefite of Rocca San Felice
• Cloacina

Further reading

• Lucernoni, Maria Federica Petraccia. "Mefitis: "dea salutifera"?" In: Gerión Vol. 32, Nº 32, 2014, págs. 181-198. Template:Catalog lookup link.

External links

• Template:Sister-inline