Editing Di indigetes (section)

===Anttila===
Most recently, glottologist Raimo Anttila has made renewed attempts into the inquiry of the original meaning of the word ''indiges'' in his book on protoindoeuropean root *ag.{{sfn|Anttila|2000|pp=171, 180–183}}

Anttila thinks that all the etymological and formal impasses mentioned by Latte could be overcome, if one interprets the basis of the word ''indiges'' to be the verb ''ago'' in the sense of to impel, to drive, to drive from within (''*endo agentes''), instead of the verb ''aio'' (I say). The action of the gods would be that of driving man just as man drives cattle e.g. also in sacrifice (agonium, etymology already cited by Ovid in his ''Fasti'' I 319 ff).

Anttila bases his analysis on the results of Latte, Radke,<ref name=Radke1965>{{cite book |first=G. |last=Radke |title=Die Goetter Altitaliens |place=Muenster |year=1965}}</ref>{{rp|pages=&nbsp;25–35}} Schilling,<ref>R. Schilling ''Rites, cultes et dieux de Rome'' Paris 1979 p.63</ref> and Ancellotti and Cerri.<ref name=AncellottiCerri1996/> He agrees with Schilling's view that the concept underwent changes and its original meaning should be kept different from its later history. Anttila starts considering the coincidence of ''Indiges'' with an ''Agonium'' on December 11 and its concurrence with the festival of ''Mater Matuta'' on June 11. He thinks there is sufficient evidence to say that it has to do with a solar cult centered on Lavinium, connecting the sun with water and earth. ''Sol Indiges'' is ''Pater Indiges'', ''divus pater,'' i.e. ''Iuppiter Indiges'', the highest divine power, the one which makes nature produce food. This impelling action seems close to ''Aja Ekapad'' and [[Savitr]] as variant terms for the sun in connection with other natural phenomena.{{efn|Dumezil had already cited Savitr as a parallel to [[Ceres (mythology)|Ceres]].<ref name=Dumezil_1974/>{{rp|at=part II chapt. 5; It. tr. p. 329}} }}

A similar tint is in [[Indra]] as [[Samaja]] gathering booty, the warrior aspect of economy. It is noteworthy that AGON IND repeat the same root *ag. The Italic evidence for sacrificial and divine power under *ag is plentiful. Umbrian divinities of action, ''ahtu'', dative singular (from *ag-t-eu) are part of the sacrificial actions of Iuppiter and Mars, whereas with Cerfe, the growth action (genitive singular of *ker-s-o-) is assigned to the other gods, e.g. Cerfus Martius 'the principle of vegetative growth in the sphere of Mars'<ref name=AncellottiCerri1996>{{cite book |last1=Ancellotti |last2=Cerri |title=Le tavole di Gubbio e la civilta' umbra |place=Perugia |year=1996}}</ref>{{rp |pages=&nbsp;188, 192}}<ref>Latte ''Roemische Religionsgechichte'' Muenchen 1960 p.44, 56</ref> the equivalent of [[Ares]] [[Aphneius|Aphneios]] in Arcadia. The god of creation [[Brahman]] is called [[ajana]], i.e. driver, instigator. It is a general human religious concept that men drive animals and god drives men. Since ''Indiges'' as driver-in makes sense, from this would also stem the meaning of ''indigitare'', ''indigitamenta''. Carrying out a ritual action results in driving, here ''agere'' and ''agonalis''.

On the basis of this big picture, Anttila attempts to draw a more precise conclusion and overcome the remaining formal difficulties. He argues that holding to the old interpretation of ''indiges'' as 'the caller (forth)' and interpreting the uncertain Umbrian consonant-stem dative plural ''acetus'' 'to the callers forth' as Ancellotti and Cerri<ref name=AncellottiCerri1996/> do is doubtful and the etymology would be better represented by an *ag- drive than by an *ag-ye say, as the supposed root *kei/*ki is a moving root too and not a calling root.{{efn|On this point compare Dumezil's analysis of the etymology of goddess Ceres and of Cerus Manus, the ''good creator'' (found in Paul's ''Festi epitome'' p. 249, L 2nd), perhaps an indigitation of Ianus.<ref name=Dumezil_1974>{{cite book |last=Dumezil |first=George |title=La religion romaine archaique |place=Paris |year=1974}}</ref>{{rp|at=part II, chapt. 5; It. tr. p. 329}} }} Radke<ref name=Radke1965/> has also proposed the possibility of *en-dhigh-et- grade 0 as in ''figulus'' (from IE stem DHEIG) as a nomen agentis meaning 'forming, shaping, generating from within', close to impelling.

To support his analysis, Anttila cites a medical term ''indigo/indigere'' meaning to drive bodily fluids, which is not attested in ancient texts. A hard tumor (scirosis) {{'}}''fit ex glutinoso et spisso humore quod confluendo ita membris indigitur ut insitus locis ubi considerit unum esse videatur''{{'}}:<ref>Quoted from: {{cite journal |last1=Niedermann |first1=Max |title=Les gloses médicales du Liber Glossarum |journal=Emerita |date=1944 |volume=12 |pages=29–83|postscript=. [{{p.|72}}.]}}</ref> the tumor is formed by humours that run together to a certain location by pushing the limbs from the inside so that it looks like one thing with the limb where they set. So tumors are pushed in as tubers and plants. Although the lexicographic evidence is flimsy, Anttila thinks it is important, owing to the close relation between medicine and religion. ''Indiges, indigere'' would hint to something coming out and bringing forth an end result (pushing into a state). To drive in results in something coming out. The richness of nature deities or their epithets (ahtu) brings about the beneficial result of life / food. The coordinator would be ''Iuppiter Indiges'', the Impeller corresponding to ''Zeus Ageetoor'' at Sparta.

Finally, Anttila considers the worst formal difficulty left, that of the suffix -et- and its vowel not rising in indigetes, as remarked by Radke.<ref name=Radke1965/>{{rp|page=&nbsp;151}} Similar formations are merges/mergitis (sheaf), ales/alitis (winged), mansues/mansuetis (tame), seges/segetis (cornfield, harvest, produce), two of which pertain to the growing and reaping domain; Anttila thinks that in archaic religious language, peculiar forms are often preserved. ''Indigitare'' evoking gods would be to drive them in for our needs and ''Sol Indiges'' would be the force that drives all of nature, particularly food. Radke,<ref name=Radke1965/> and Ancellotti and Cerri,<ref name=AncellottiCerri1996/> interpret the -t- form as a kind of active participle or agent noun and this would be the only possibility. Latte too gives as a background for ''indiges'' the general appeal to natural forces in Roman religion, e.g. the summoning of the Moon goddess and other instances.