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Usil

Usil (Usel, Usile, Usele) is an Etruscan male deity of the sun. The word usil may also refer to the sun itself, or daytime. The god Usil is known from various sources including engraved bronze mirrors, the Piacenza Liver and other inscriptions that range in date from the fourth to the second or first century BCE. ^[1]

Engraved Mirrors

The name Usil appears inscribed on two engraved bronze mirrors from the fourth century BCE, and figures who are interpreted as Usil appear on nine other mirrors. The two examples with inscribed names are from Tuscania and Vulci. ^[2]

The mirror from Tuscania shows Usil with the god of the sea, Nethuns, and the goddess of the dawn, Thesan. Usil stands in the center of the scene, holding a bow in his right hand, facing Nethuns to his left, who is seated and holding a trident. The pair appears to be in conversation. Usil has an aureole around his head. On the right side of the scene stands Thesan, with her right hand on Usil’s shoulder. One interpretation of the scene is that it represents the day and the journey of the sun. Thesan represents the dawn and then we have the sun as he moves towards the sea where the sun sets.^[3]

The mirror from Vulci shows Usil in conversation with the figure Uprium, whose name corresponds to Hyperion in Greek mythology. Usil, winged, is fully clothed in a chiton and has an aureole around his head. He holds a wreath in each hand. A third mirror, found near Orvieto (uninscribed) shows only the upper half of Usil’s body as he comes out of (or sinks into?) the water. He has a sunburst with rays behind his head and has a ball of fire in each hand. His face is in profile to the left.Cite error: A <ref> tag is missing the closing </ref> (see the help page).

Written Sources

Usil also appears in many inscriptions. The name Usil appears on graves, vases, and an ash urn. It also appears on the Cortona Tablet, which appears to be a contract of some sort, perhaps about land ownership. The Piacenza Liver tells us that Usil is associated with the sun and daytime and that he is associated with a cult. The Liber Linteus confirms the idea of his having a cult because the text indicates that people may have been making offerings to him.^[4] The doubt comes from the form of the name which might not reference Usil himself but rather a specific time such as noon. Usil is often associated with other deities such as Catha (thought to be the daughter of Usil and thus interpreted as another sun deity) and Thesan who represents the dawn.

Cult God

Usil appears to be the god of a cult as his name appears on the bottom of the Piacenza Liver.^[5] The Piacenza Liver was used by priests to divine prophecies from the gods. Usil appears on the bottom of the bronze liver along with only one other figure, Tivr the moon. They are separated by the incisura umbilicalis.

Discussion

The Greek equivalent of Usil is Helios and the Roman equivalent is Sol. But Usil in some ways also corresponds to the Greek Apollo. He may be represented with attributes of Apollo such as a bow. He also appears, however, in scenes on mirrors where Apollo would not.^[6] Other questions regarding Usil relate to the figure of Catha, who is also interpreted as a solar deity. It is argued that she is Usil’s daughter according to a statement from the ancient writer, Martianus Capella, who speaks of a Filia Solis.^[7] A final concern about Usil is his origin. One theory suggests that Usil was originally an Etruscan deity^[8] but the other theory suggests that he originated in Italic traditions, from a Sabine name, Ausel, which also means “sun”.^[9] Based on linguistic research it is more likely (precedent already exists within the Etruscan lexicon) that the shift happened from au- to u- instead of the other way around, which so far is unprecedented.^[10] If Usil does come from the Sabine world, he would have been borrowed in the seventh century BCE or earlier.^[11]

References

Boardman, J. 1981. Lexicon Iconographicum Mythologiae Classicae. Zurich: Artemis. GIVE FULLER REFERENCE.
Colonna, G. 1994. “A proposito degli dei del fegato di Piacenza.” StEtr 59:123-139.
De Grummond, N.T. 1982. A Guide to Etruscan Mirrors. Tallahassee: Archaeological News.
De Grummond, N.T. 2006. Etruscan Myth, Sacred History and Legend. Philadelphia: University of Pennsylvania Museum of Archaeology and Anthropology.
De Grummond, N.T., and E. Simon, eds. 2006. The Religion of the Etruscans. Austin: University of Texas Press.
Jannot, J.R. 2005. Religion in Ancient Etruria. Translated by J.K. Whitehead. Madison: University of Wisconsin Press.
Maggiani, A. 1982. “Qualche osservazione sul fegato di Piacenza.” StEtr 50: 53-88
Rix, H. and G. Meiser. Etruskische Texte. Editio minor. 2 vols. Tübingen. 2014.
Tirelli, M. 1981. “La rappresentazione del sole nell’arte etrusca.” StEtr 49: 41-50.
Van der Meer, L.B. 1987. The Bronze Liver of Piacenza: Analysis of a Polytheistic Structure. Amsterdam: J.C. Gieben.

Notes

^ De Grummond 2006, 132
^ Rix and Meiser 2014, AT S.4 and Vc S. 21
^ Van der Meer 1987, 137
^ De Grummond 2006, 43
^ De Grummond 1982, 125
^ De Grummond et al 2006, 47
^ Jannot 2005, 21
^ Van der Meer 1987, 138
^ Van der Meer 1987, 138
^ Van der Meer 1987, 139
^ Van der Meer 1987, 139

[1] De Grummond 2006, 132

[2] Rix and Meiser 2014, AT S.4 and Vc S. 21

[3] Van der Meer 1987, 137

[4] De Grummond 2006, 43

[5] De Grummond 1982, 125

[6] De Grummond et al 2006, 47

[7] Jannot 2005, 21

[8] Van der Meer 1987, 138

[9] Van der Meer 1987, 138

[10] Van der Meer 1987, 139

[11] Van der Meer 1987, 139

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