Perhaps a deus. As late as the 13th century, Thomas Cantipratensis asserted that some people still regard groves as consecrated to dusii and entered them to sacrifice to "their own gods" (suis diis, dative plural of deus); see discussion under Surviving tradition below. The 19th-century Celiticist Henri d'Arbois de Jubainville regarded the dusii as divinities who might be compared to aquatic deities of the Homeric tradition in Greece as lovers who begat children with mortal women; see "Esus, Tarvos trigaranus," Revue Celtique 19 (1898), pp. 228, 234–235, 251 online [Архівовано 5 грудня 2021 у Wayback Machine.]. With reference to a highly speculative etymological connection between dusios and the English word "dizzy," Arbois de Jubainville saw the effects of these spirits as comparable to those of the Greek nymphs or Italic lymphae. J.A. MacCulloch, The Religion of the Ancient Celts (Forgotten Books edition 2007, originally pub. 1911), p. 232 online [Архівовано 5 грудня 2021 у Wayback Machine.] thought that the dusii "do not appear to represent the higher gods reduced to the form of demons by Christianity, but rather a species of lesser divinities, once the object of popular devotion."
The multiplicity of the group of deities to which the dusii belong — Pan/panes, Faunus/fauni, Inuus/inui, Silvanus/silvani, Incubus/incubi — is related to the question of monotheistic tendencies in ancient religion: "Lower gods were executors or manifestations of the divine will rather than independent principles of reality. Whether they are called gods, demons, angels, or numina, these immortal beings are emanations of the One": Michele Renee Salzman, "Religious koine in Private Cult and Ritual: Shared Religious Traditions in Roman Religion in the First Half of the Fourth Century CE," in A Companion to Roman Religion (Blackwell, 2007), p. 113. The name of Pan was sometimes etymologized as meaning "All"; although scientific linguistics has shown this derivation to be incorrect, it appears in the Homeric Hymn to Pan (6th century BC) and influenced theological interpretations in antiquity, including the speculations of Plato: see H.J. Rose and Robin Hard, The Routledge Handbook of Greek Mythology (Routledge, 2004), p. 215 online [Архівовано 5 грудня 2021 у Wayback Machine.], and David Sedley, Plato's Cratylus (Cambridge University Press) pp. 96–97 online[недоступне посилання], where Pan as "all" is connected to the logos: "This is the climax of the divine etymologies." The "all-ness" of Pan accounted for his multiple manifestations, reflected by nominal plurals. On the distinction between modern scientific and ancient theological etymology, see Davide Del Bello, Forgotten Paths: Etymology and the Allegorical Mindset (Catholic University of America Press, 2007).
For an extended discussion, see Carlos A. Contreras, "Christian Views of Paganism," Aufstieg und Niedergang der römischen Welt II.23.1 (1980) 974–1022, noting, for instance, the Church Fathers' habit of "applying Christian conceptions to pagan ideas in order to condemn them" (p. 1010 online [Архівовано 5 грудня 2021 у Wayback Machine.]). "Our knowledge of such things comes from Christian writers who are openly concerned to discredit all aspects of pagan idolatry," states Peter Stewart, Statues in Roman Society: Representation and Response (Oxford University Press, 2003), p. 266, note 24 online. [Архівовано 1 серпня 2020 у Wayback Machine.]
Corinne J. Saunders, "'Symtyme the fende': Questions of Rape in Sir Gowther," in Studies in English Language and Literature. 'Doubt Wisely': Papers in Honour of E.G. Stanley (Routledge, 1996), p. 296 online. [Архівовано 5 грудня 2021 у Wayback Machine.]
Latin stuprandum, gerund from stupro, stuprare, refers to illicit sexual activity, including adultery and other sex outside marriage, participation in which renders the woman impure; consent is not at issue. The word is not a synonym for "rape," but does not exclude forced sex; Oxford Latin Dictionary (Oxford: Clarendon Press, 1982, 1985 reprinting), entries on stuprum (noun) and stupro (verb), p. 1832. See also discussion by Elaine Fantham, "Stuprum: Public Attitudes and Penalties for Sexual Offences in Republican Rome," in Roman Readings: Roman Response to Greek Literature from Plautus to Statius and Quintilian (Walter de Gruyter, 2011); and Victoria Emma Pagán, Conspiracy Narratives in Roman History (University of Texas Press, 2004), p. 58 online [Архівовано 5 грудня 2021 у Wayback Machine.], where the penetration of the male as an act of stuprum is an emphasis.
MacFarlane, "Isidore of Seville on the Pagan Gods," p. 36. For the dual meanings of ficarius, see also Forcellini's Lexicononline [Архівовано 5 грудня 2021 у Wayback Machine.] and Du Cange's Glossariumonline. [Архівовано 5 грудня 2021 у Wayback Machine.] The fauni ficarii are adduced in the entry on the adjective unfæle, "evil, bad," in An Anglo-Saxon Dictionary Based on the Manuscript Collections of the Late Joseph Bosworth, edited by T. Northcote Toller (Oxford: Clarendon Press, 1882), p. 1103 online [Архівовано 5 грудня 2021 у Wayback Machine.], citing Thomas Wright's privately published Vocabularies (1857), p. 17, gloss 20 (unfæle men, wudewásan, unfæle wihtu) and p. 60, glosses 23–24. In listing ficarii or inuii (for inui, plural of Inuus) with the Anglo-Saxon gloss wudewasan (woodwose), following (due to a probable transposition error with the previous Satyri or fauni, glossed as unfæle men), Wright notes that the entry "furnishes us with a very curious and instructive example of the long preservation of words connected with popular superstitions": "Supplement to Alfric's Vocabulary of the Tenth or Eleventh Century," p. 188 online. [Архівовано 5 грудня 2021 у Wayback Machine.] Among the interests evidenced in this particular vocabulary are "a few words connected with the ancient religious belief" (p. 168). Discursive treatment of this group of beings, including the dusii, with remarks on the meaning of "fig," in Richard Payne Knight's "On the Worship of the Generative Powers During the Middle Ages of Western Europe" in Two Essays on the Worship of Priapus (London, 1865), pp. 149–153 online [Архівовано 5 грудня 2021 у Wayback Machine.], a work that should be consulted with an awareness of the biases and preoccupations of its own era.
Corinne J. Saunders, "'Symtyme the fende': Questions of Rape in Sir Gowther," in Studies in English Language and Literature. 'Doubt Wisely': Papers in Honour of E.G. Stanley (Routledge, 1996), pp. 295–296 online [Архівовано 5 грудня 2021 у Wayback Machine.] et passim. Legendary heroes were sometimes thought to have been begotten by such encounters; Henderson, Survivals in Belief, p. 73.
Augustine of Hippo, De civitate Dei 15.23: Et quoniam creberrima fama est multique se expertos uel ab eis, qui experti essent, de quorum fide dubitandum non esset, audisse confirmant, Siluanos et Panes, quos uulgo incubos uocant, inprobos saepe extitisse mulieribus et earum appetisse ac peregisse concubitum; et quosdam daemones, quos Dusios Galli nuncupant, adsidue hanc inmunditiam et temptare et efficere, plures talesque adseuerant, ut hoc negare inpudentiae uideatur: non hinc aliquid audeo definire, utrum aliqui spiritus elemento aerio corporati (nam hoc elementum etiam cum agitatur flabello sensu corporis tactuque sentitur) possint hanc etiam pati libidinem, ut, quo modo possunt, sentientibus feminis misceantur. Dei tamen angelos sanctos nullo modo illo tempore sic labi potuisse crediderim; for an alternative English translation by Marcus Dods, from Nicene and Post-Nicene Fathers, first series, vol. 2 (Buffalo, NY: Christian Literature Publishing Co., 1887), revised and edited by Kevin Knight, see New Advent. [Архівовано 14 липня 2008 у Wayback Machine.]
sorbonne.fr
ducange.enc.sorbonne.fr
Papias, Elementarium: Dusios nominant quos romani Faunos ficarios vocant, as quoted by Du Cange in his 1678 Glossarium mediae et infimae latinitatis (Niort: Favre, 1883–1887), vol. 3, online. [Архівовано 5 грудня 2021 у Wayback Machine.]
Perhaps a deus. As late as the 13th century, Thomas Cantipratensis asserted that some people still regard groves as consecrated to dusii and entered them to sacrifice to "their own gods" (suis diis, dative plural of deus); see discussion under Surviving tradition below. The 19th-century Celiticist Henri d'Arbois de Jubainville regarded the dusii as divinities who might be compared to aquatic deities of the Homeric tradition in Greece as lovers who begat children with mortal women; see "Esus, Tarvos trigaranus," Revue Celtique 19 (1898), pp. 228, 234–235, 251 online [Архівовано 5 грудня 2021 у Wayback Machine.]. With reference to a highly speculative etymological connection between dusios and the English word "dizzy," Arbois de Jubainville saw the effects of these spirits as comparable to those of the Greek nymphs or Italic lymphae. J.A. MacCulloch, The Religion of the Ancient Celts (Forgotten Books edition 2007, originally pub. 1911), p. 232 online [Архівовано 5 грудня 2021 у Wayback Machine.] thought that the dusii "do not appear to represent the higher gods reduced to the form of demons by Christianity, but rather a species of lesser divinities, once the object of popular devotion."
The multiplicity of the group of deities to which the dusii belong — Pan/panes, Faunus/fauni, Inuus/inui, Silvanus/silvani, Incubus/incubi — is related to the question of monotheistic tendencies in ancient religion: "Lower gods were executors or manifestations of the divine will rather than independent principles of reality. Whether they are called gods, demons, angels, or numina, these immortal beings are emanations of the One": Michele Renee Salzman, "Religious koine in Private Cult and Ritual: Shared Religious Traditions in Roman Religion in the First Half of the Fourth Century CE," in A Companion to Roman Religion (Blackwell, 2007), p. 113. The name of Pan was sometimes etymologized as meaning "All"; although scientific linguistics has shown this derivation to be incorrect, it appears in the Homeric Hymn to Pan (6th century BC) and influenced theological interpretations in antiquity, including the speculations of Plato: see H.J. Rose and Robin Hard, The Routledge Handbook of Greek Mythology (Routledge, 2004), p. 215 online [Архівовано 5 грудня 2021 у Wayback Machine.], and David Sedley, Plato's Cratylus (Cambridge University Press) pp. 96–97 online[недоступне посилання], where Pan as "all" is connected to the logos: "This is the climax of the divine etymologies." The "all-ness" of Pan accounted for his multiple manifestations, reflected by nominal plurals. On the distinction between modern scientific and ancient theological etymology, see Davide Del Bello, Forgotten Paths: Etymology and the Allegorical Mindset (Catholic University of America Press, 2007).
For an extended discussion, see Carlos A. Contreras, "Christian Views of Paganism," Aufstieg und Niedergang der römischen Welt II.23.1 (1980) 974–1022, noting, for instance, the Church Fathers' habit of "applying Christian conceptions to pagan ideas in order to condemn them" (p. 1010 online [Архівовано 5 грудня 2021 у Wayback Machine.]). "Our knowledge of such things comes from Christian writers who are openly concerned to discredit all aspects of pagan idolatry," states Peter Stewart, Statues in Roman Society: Representation and Response (Oxford University Press, 2003), p. 266, note 24 online. [Архівовано 1 серпня 2020 у Wayback Machine.]
Corinne J. Saunders, "'Symtyme the fende': Questions of Rape in Sir Gowther," in Studies in English Language and Literature. 'Doubt Wisely': Papers in Honour of E.G. Stanley (Routledge, 1996), p. 296 online. [Архівовано 5 грудня 2021 у Wayback Machine.]
Augustine of Hippo, De civitate Dei 15.23: Et quoniam creberrima fama est multique se expertos uel ab eis, qui experti essent, de quorum fide dubitandum non esset, audisse confirmant, Siluanos et Panes, quos uulgo incubos uocant, inprobos saepe extitisse mulieribus et earum appetisse ac peregisse concubitum; et quosdam daemones, quos Dusios Galli nuncupant, adsidue hanc inmunditiam et temptare et efficere, plures talesque adseuerant, ut hoc negare inpudentiae uideatur: non hinc aliquid audeo definire, utrum aliqui spiritus elemento aerio corporati (nam hoc elementum etiam cum agitatur flabello sensu corporis tactuque sentitur) possint hanc etiam pati libidinem, ut, quo modo possunt, sentientibus feminis misceantur. Dei tamen angelos sanctos nullo modo illo tempore sic labi potuisse crediderim; for an alternative English translation by Marcus Dods, from Nicene and Post-Nicene Fathers, first series, vol. 2 (Buffalo, NY: Christian Literature Publishing Co., 1887), revised and edited by Kevin Knight, see New Advent. [Архівовано 14 липня 2008 у Wayback Machine.]
Latin stuprandum, gerund from stupro, stuprare, refers to illicit sexual activity, including adultery and other sex outside marriage, participation in which renders the woman impure; consent is not at issue. The word is not a synonym for "rape," but does not exclude forced sex; Oxford Latin Dictionary (Oxford: Clarendon Press, 1982, 1985 reprinting), entries on stuprum (noun) and stupro (verb), p. 1832. See also discussion by Elaine Fantham, "Stuprum: Public Attitudes and Penalties for Sexual Offences in Republican Rome," in Roman Readings: Roman Response to Greek Literature from Plautus to Statius and Quintilian (Walter de Gruyter, 2011); and Victoria Emma Pagán, Conspiracy Narratives in Roman History (University of Texas Press, 2004), p. 58 online [Архівовано 5 грудня 2021 у Wayback Machine.], where the penetration of the male as an act of stuprum is an emphasis.
Papias, Elementarium: Dusios nominant quos romani Faunos ficarios vocant, as quoted by Du Cange in his 1678 Glossarium mediae et infimae latinitatis (Niort: Favre, 1883–1887), vol. 3, online. [Архівовано 5 грудня 2021 у Wayback Machine.]
MacFarlane, "Isidore of Seville on the Pagan Gods," p. 36. For the dual meanings of ficarius, see also Forcellini's Lexicononline [Архівовано 5 грудня 2021 у Wayback Machine.] and Du Cange's Glossariumonline. [Архівовано 5 грудня 2021 у Wayback Machine.] The fauni ficarii are adduced in the entry on the adjective unfæle, "evil, bad," in An Anglo-Saxon Dictionary Based on the Manuscript Collections of the Late Joseph Bosworth, edited by T. Northcote Toller (Oxford: Clarendon Press, 1882), p. 1103 online [Архівовано 5 грудня 2021 у Wayback Machine.], citing Thomas Wright's privately published Vocabularies (1857), p. 17, gloss 20 (unfæle men, wudewásan, unfæle wihtu) and p. 60, glosses 23–24. In listing ficarii or inuii (for inui, plural of Inuus) with the Anglo-Saxon gloss wudewasan (woodwose), following (due to a probable transposition error with the previous Satyri or fauni, glossed as unfæle men), Wright notes that the entry "furnishes us with a very curious and instructive example of the long preservation of words connected with popular superstitions": "Supplement to Alfric's Vocabulary of the Tenth or Eleventh Century," p. 188 online. [Архівовано 5 грудня 2021 у Wayback Machine.] Among the interests evidenced in this particular vocabulary are "a few words connected with the ancient religious belief" (p. 168). Discursive treatment of this group of beings, including the dusii, with remarks on the meaning of "fig," in Richard Payne Knight's "On the Worship of the Generative Powers During the Middle Ages of Western Europe" in Two Essays on the Worship of Priapus (London, 1865), pp. 149–153 online [Архівовано 5 грудня 2021 у Wayback Machine.], a work that should be consulted with an awareness of the biases and preoccupations of its own era.
Corinne J. Saunders, "'Symtyme the fende': Questions of Rape in Sir Gowther," in Studies in English Language and Literature. 'Doubt Wisely': Papers in Honour of E.G. Stanley (Routledge, 1996), pp. 295–296 online [Архівовано 5 грудня 2021 у Wayback Machine.] et passim. Legendary heroes were sometimes thought to have been begotten by such encounters; Henderson, Survivals in Belief, p. 73.
