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European Fluvial Names, Hebrew Sources, and Imagined History Ephraim Nissan London [email protected]

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European Fluvial Names, Hebrew Sources, and Imagined History Ephraim Nissan London Ephraim.Nissan@Hotmail.Co.Uk ONOMÀSTICA 5 (2019): 157–185 | RECEPCIÓ 8.3.2019 | ACCEPTACIÓ 30.9.2019 European fluvial names, Hebrew sources, and imagined history Ephraim Nissan London [email protected] Abstract: The article begins by discussing aspects of the name of the river Arno in Tuscany (e.g. a tenth-century reference in the Book of Yosippon, and the cultural context of a 19th-century academic in Pisa who associated the Arno with the name of the biblical river Arnon; etymological hypotheses for the name Arno; the sculpted Arno riverine god: misidentification, and an early modern myth in art history). A second section discusses the names for the river Rhône in southern France. Next, the article considers a river name reinterpreted from pagan antiquity (Canaanite Na‘aman) to extant belief systems (Arabic Na‘mayn with an Islamic hagiographical etiology). Another section briefly considers the two Hebrus rivers: the Iberian Ebro and the Balkan Maritza/ Evros. The article then examines how some hydronyms have been affected by a more ludic dimension. Key words: river names (of the Arno, Calabrone, Rhône, Charente, Lot, Garonne, Don, Dnieper, Dniester, Berezina, Danube, Donwy, Ebro, Maritza/Evros, Tagliamento, Nile, Jordan, Arnon, Besor, Na‘aman/Na‘mayn/Belos, Thirsty Snake Creek), ‘Akko/‘Akko/ Acre/Ptolemais (city), Ancona, etymology, romantic etymologies, resemantization, folk-etymology, mock-etymology, playful etiologies, statues of riverine gods, Anakites, Book of Yosippon, Salvatore De Benedetti, Graziadio Isaia Ascoli, Phoenicians, Phoenicomania Noms fluvials europeus, fonts hebrees i història imaginada Resum: L’article comença discutint aspectes del nom del riu Arno a la Toscana (per exemple, els noms de l’Arno en contextos jueus: la referència del segle X en el Llibre de Yossippon i el context cultural d’un erudit de Pisa del segle XIX que relaciona l’Arno amb el nom del riu bíblic Arnon; hipòtesis etimològiques sobre Arno; l’escultura del déu Arno: es tracta d’una identificació errònia i d’un mite modern de la història de l’art). Un altre apartat extens parla dels noms del riu Roine, al sud de França. Tot seguit, es considera un nom de riu reinterpretat, des de l’antiguitat pagana (el cananeu Na‘aman) fins a les creences actuals (àrab Na‘mayn amb una etiologia hagiogràfica islàmica). Una altra secció considera breument els dos rius Hebrus: l’Ebre ibèric i la Maritza / Evros dels Balcans. A continuació s’exemplifica com a vegades els noms dels rius es veuen afectats per la dimensió lúdica. Paraules clau: noms de riu (de l’Arno, Calabrone, Roine, Charanta, Lot, Garona, Don, Dnieper, Dniester, Berezina, Danubi, Donwy, Ebre, Maritza/Evros, Tagliamento, Nil, 157 Ephraim Nissan Jordà, Arnon, Besor, Na‘aman/Na‘mayn/Belos, Thirsty Snake Creek), ‘Akko/‘Akko/ Acre/Ptolemaida (ciutat), Ancona, etimologia, etimologies romàntiques, resemantització, etimologia popular, etimologia simulada, etimologies lúdiques, estàtues de déus fluvials, Anakites, Llibre de Yossippon, Salvatore De Benedetti, Graziadio Isaia Ascoli, fenicis, feniciomania 1 THE RIVER ARNO 1.1 Derivatives or compounds of Arno: the names of abandoned stretches of the Arno river-bed, of its medieval diversion channel, and other terminology After the Tiber, the Arno is the most important river in central Italy, their respective lengths being 405 km and 250 km. In this subsection, we are concerned with derivatives or compounds of the hydronym, the Arno. Consider the following derivatives: the adverb oltr’Arno or oltrarno ‘beyond the Arno’ (but colloquially in Florence, di là d’Arno) with respect to the historical center (on the Arno’s right bank) of the city of Florence; the noun Oltrarno referring to the area of Florence on the left bank of the Arno; and the noun lungarno or Lungarno, denoting, in cities crossed by the river Arno, the streets along either of its banks (also in the plural: i lungarni fiorentini, i lungarni pisani).1 In Rome, lungotevere denotes such a street that runs along one of the banks of the Tiber. In 1606, the mouth of the Arno was moved northward, by order of the Grand Duke Ferdinand I de’ Medici (b. 1549, r. 1587, d. 1609), downstream of the town of Barbaricina, and the old, abandoned river-bed of that stretch of the course of the Arno is known as Arnino (a diminutive). Other abandoned stretches of the river-bed are known as Arni morti (singular: Arno morto): see Repetti2 (1833, s.v. Arno morto); cf. Arno Vecchio. Moreover, Arnaccio (a pejorative) – whose synonyms included Rio Arnonico, Rio di Pozzale, and Rivus Arnonicus – was the name of a 1 http://www.treccani.it/vocabolario/oltrarno/ and http://www.treccani.it/ vocabolario/lungarno/. 2 Emanuele Repetti (Carrara, Tuscany 1776 – Florence 1852) was a Tuscan geographer, historian, and natural scientist. He was, and continues to be, acclaimed for his monumental Dizionario Geografico Fisico Storico della Toscana, published initially in instalments between 1833 and 1846. On Ferdinand I, see e.g. Ostrow (2015). 158 European fluvial names, Hebrew sources, and imagined history channel (no longer in use by the early 19th century) that diverted water from the lower course of the Arno to the mouth of the Calabrone (or Bocca di Calambrone [sic]): either excavated in 1176 for defense purposes or canalized in conjunction with the three branches of the Arno at its estuary, as mentioned by Strabo (Repetti 1833, s.v.Arnaccio and s.v. Acqua (Madonna dell’)). In the next subsection, we consider two imagined pasts in relation to the river Arno. In the first, a scholar has proposed an etymology for the river’s name that derives from a biblical river while, in the second, we see how, in the 17th century, ancient statues of riverine gods were interpreted as representations of the god of the river Arno, whereas in fact, in Roman antiquity, the Arno was not included in the typology of sculpted riverine gods. 1.2 Names for the Arno in Jewish contexts: a tenth- century reference in the Yosippon and the cultural context of a 19th-century academic in Pisa associating the Arno with the name of the biblical river Arnon Nissan (in this issue, Sec.2) documents that a tenth-century Hebrew book from Italy, the Yosippon, refers to the river Arno, not by the name Arno, but as “the river [of] Pisa”. In fact, Elijah Capsali’s 1517 version distorted the name into “Pisia” (even though the Cretan rabbi Capsali, a Venetian subject, had studied in northern Italy, in the territory of the Republic of Venice). In this subsection, we consider another Jewish connection for names used for the Arno. Unlikely etymologies – at times daring or even risky – may sometimes be proposed in scholarly works. In the early 1880s, Asher Salah reports, “Salvatore De Benedetti, in one of the lectures he delivered at Pisa University, while aiming to show the spiritual and etymological affinities between Hebrew and Italian, derived the name of the Florentine river Arno from the biblical Arnon,3 making it thus easier to acclimatise the 3 In contrast, it was poetic license that allowed Rabbi Lelio [Hillel] Della Torre (Cuneo, 1805 – Padua, 1871), on p. 37 of his book of Hebrew poems, Tal Yaldut (published in Padua in 1868), to refer to the Arno as Arnon in Hebrew. 159 Ephraim Nissan sceneries of ancient Israel to Dante’s homeland” (2013, 183–184). The river Arno is Tuscany’s main river just as, in Biblical (and Modern) Hebrew, the Arnōn is the name of a prominent river in Transjordan. Its present- day Arabic name is Wadi Mujib. An eastern tributary of the Dead Sea, it enters this lake today at 420 m below sea level, at almost the same latitude as Gaza. In biblical times, it constituted Moab’s northern border. In all likelihood, De Benedetti’s etymological hypothesis was a pious folk-etymology, amounting to a minor modern scholarly myth. Marco Di Giulio (2016, 94) has remarked that whereas for the coeval linguist, Graziadio Isaia Ascoli4 (a Milanese academic), his dual Italian and Jewish identity was reflected in a concern to illuminate the connections and influences linking Semitic and Indo-European languages and cultures[,5 i]n De Benedetti’s work, his dual identity is more directly represented by his interest in developing parallels between ancient Israel and contemporary Italy. Each of the two scholars responded to the secularizing leanings of the unified state by representing Jewishness as a cultural rather than a religious heritage.6 The etymology of the Biblical Hebrew river nameArnōn is unclear, and no solution is immediately apparent (though Arnon is also an Israeli and, 4 Àscoli (Gorizia, 1829 – Milan, 1907) was a great scholar who was responsible for a leap in quality and exercised a lasting impact on linguistic research in Italy. He introduced the concept of substrate into historical linguistics. 5 Graziadio Isaia Ascoli – for more about his life, see Morgana and Bianchi Robbiati (2009) – wrote about the “Aryo-Semitic nexus” (the supposed relation between Indo- European and Semitic languages) in “Del nesso ario-semitico” in Il Politecnico, but which was addressed as open letters, the first to Adalbert Kuhn in Berlin (Ascoli 1864a) and the second to the linguist Franz Bopp (Ascoli 1864b). He later published “Studj ario- semitici” (Ascoli 1867). 6 Born in Piedmont, Salvatore De Benedetti (Novara, 1818 – Pisa, 1891) had, anyway, an entirely secular outlook: “Unlike Ascoli, De Benedetti, when he became a professor, was not yet a scholar. Rather, he was an educator, a journalist, and an intellectual who had committed himself to the ideals of the liberal revolution” (Di Giulio 2016, 100). His scholarly value lay in the fact that he translated from Hebrew, including the hymns of the great medieval poet Yehudah Halevy (Canzoniere sacro di Giuda Levita, tradotto dall’ebraico e illustrato, published in Pisa in 1871).
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