View source for Tutilina

[[File:Detail of CVCVLINA from Metropolitan Museum of Art, August from a set of Medallion Months, Bequest of Helen C Juilliard 1916 Accession Number 19-172-1.jpg|thumb|Representation of Tutilina (mis-spelled ''CVCVLINA'') with [[winnowing shovel]] in a sixteenth-century Flemish tapestry<ref>Edith Appleton Standen, ''[https://archive.org/details/EuropeanPostMedievalTapestriesandRelatedHangingsinTheMetropolitanMuseumofArtVolumesIa/mode/2up?q=cuculina European Post-Medieval Tapestries and Related Hangings in The Metropolitan Museum of Art]'',  2 vols (New York: The Metropolitan Museum of Art, 1985), I 50.</ref>]]
'''Tutilina''' (also '''Tutelina''', '''Tutulina''')<ref>Tertullian, ''Disciplinary, Moral and Ascetical Works'', trans. by Rudolph Arbesmann, Emily Joseph Daly, and Edwin A. Quain, The Fathers of the Church: A New Translation, 40 (Washington, D. C.: The Catholic University of America Press, 1959), p. 67 (fn. 8).</ref> was in [[Religion in ancient Rome|Roman religion]] a [[tutelary goddess]], apparently responsible for protecting crops brought in during harvest time.
== Etymology ==
The meaning of the name is sometimes given as 'protectress',<ref name=":11">Georges Dumézil, ''Camillus: A Study of Indo-European Religion as Roman History'' (Berkeley: University of California Press, 1980), p. 248 (citing ''De spectaculis'' ch. 8.3), {{ISBN|9780520028418}}.</ref> but uncertainty as to the vowel-lengths (which may moreover have been different in different writers' usages) leaves the etymology of the name subject to debate.<ref name=":12" /><ref>J. Loicq, [https://www.persee.fr/doc/rbph_0035-0818_1977_num_55_2_3150_t1_0524_0000_2 review] of G. Dumézil (G.), ''Fêtes romaines d'été et d'automne, suivi de Dix questions romaines'', ''Revue belge de Philologie et d'Histoire Année'', 55 (1977), 524–27 (p. 527).</ref>
==Role in Republican Roman belief==
[[Marcus Terentius Varro]]'s fragmentary text ''De lingua Latina'' mentions that one [[Porcia gens|Porcius]] said that the earlier Roman poet [[Ennius]] 'coluisse Tutilinae loca' ('dwelt in the locality of Tutilina').<ref>https://www.loebclassics.com/view/varro-latin_language/1938/pb_LCL333.153.xml?readMode=reader pp. 152-53.</ref> This indicates that Tutilina gave her name to part of Rome; [[Otto Skutsch]] argued specifically through a close analysis of the passage that there was a ''Porta Tutilinae'' ('Gate of Tutilina') in Rome's walls,<ref name=":12">O. Skutsch, '[https://www.jstor.org/stable/43646258 On Three Fragments of Porcius Licinus and on the Tutiline Gate]', ''Bulletin of the Institute of Classical Studies'', 17 (1970), 120–23.</ref> and that this name was perhaps an earlier name for the [[Porta Capena]].<ref>Otto Skutsch, H. D. Jocelyn, Jan Hendrik Waszink, ''Ennius'' (Fondation Hardt, 1972), p. 165; {{ISBN|9782600044103}}</ref> Another work by Varro, the fragmentary ''Satirae Menippeae'', mentions that Tutilina could also be invoked during a siege.<ref name=":11" /><ref>Roger D. Woodard, ''Myth, Ritual, and the Warrior in Roman and Indo-European Antiquity'' (Cambridge: Cambridge University Press, 2013), p. 212; {{ISBN|9781107022409}}.</ref> [[Pliny the Elder]]'s ''[[Pliny's Natural History|Naturalis historia]]'', [[Tertullian]]'s ''[[De spectaculis]]'', and [[Macrobius]]'s ''[[Saturnalia (Macrobius)|Saturnalia]]'' all attest to statues of three goddesses, including Tutilina, in the [[Circus Maximus]]. Tertullian (c. 155–c. 220 CE) was a Christian, and his ''De spectaculis'' explored whether Christians should attend such spectacles and the circus or theatre. His description of the Circus Maximus says:
<blockquote>Every ornament of the circus is a temple by itself. The eggs are regarded as sacred to Castor and Pollux by people who do not feel ashamed to believe the story of their origin from the egg made fertile by the swan, Jupiter. The dolphins spout water in honor of Neptune; the columns bear aloft images of Seia, so called from ''sementatio'' ['sowing']; of Messia, so called as a deity of ''messis'' ['reaping']; and of Tutulina, so called as "tutelary spirit" of the crops.<ref>Tertullian, ''Disciplinary, Moral and Ascetical Works'', trans. by Rudolph Arbesmann, Emily Joseph Daly, and Edwin A. Quain, The Fathers of the Church: A New Translation, 40 (Washington, D. C.: The Catholic University of America Press, 1959), p. 67 (citing Tertullian chapter 8, verse 3, Pliny 18.2.8, and Macrobius 1.16.8); {{ISBN|9780813211404}}.</ref></blockquote>
== Reception ==
[[Augustine of Hippo]]'s ''[[De civitate Dei]]'' mentions Tutilina alongside other gods and goddesses in a passage complaining about the number of pagan deities:
<blockquote>how is it possible in one passage of this book to record all the names of the gods and goddesses that they were scarcely able to find room for in the huge volumes in which they divided up the services of the deities among the departments, assigning each to his own? They did not reach the conclusion that they should put some god in charge of all their land, but assigned fields to the goddess Rusina, mountain peaks to the god Jugatinus, hills to the goddess Collatina, and valleys to Vallonia. Nor could they even find a single Segetia who was worthy to be entrusted once for all with the grain in the fields (segetes), but as long as the seed was under ground they chose to have the goddess Seia in charge, then when it was above ground and moving toward harvest, the goddess Segetia, and when the grain was harvested and stored away, they gave the goddess Tutulina the job of guarding it safely.<ref>Quoted from Valentina Arena, '[https://discovery.ucl.ac.uk/id/eprint/10094497/3/Arena_CHAPTER%206._submitted.pdf The God Liber and Republican Notions of ''Libertas'' in the Late Roman Republic]', in ''‘Libertas’ and ‘Res Publica’ in the Roman Republic: Ideas of Freedom and Roman Politics'', ed. by Catalina Balmaceda, Impact of Empire, 37 (Leiden: Brill, 2021), pp. 55–83 (p. 57, citing ''De civitate Dei'' IV.8) {{ISBN|9789004441699}} {{doi|10.1163/9789004441699_005}}.</ref></blockquote>
In his ''Summa predicantium'', composed in the 1360s, [[John Bromyard]] named a demon who had since the thirteenth century been reputed to introduce mistakes into people's psalm-singing as ''[[Titivillus]]'' (and who later came to be seen as a demon who causes [[scribal errors]]). Other sources include such spellings as ''Tintillus'', ''Tantillus'', ''Tintinillus'', ''Titivilarius'' and ''Titivilitarius''. [[André Vernet]] argued that this name originated as a masculine variant, ''Tutilinus'', of ''Tutilina'', invented by medieval scholars on the basis of their knowledge of this pagan goddess through Augustine's ''City of God''.<ref>André Vernet, '[https://www.persee.fr/doc/bsnaf_0081-1181_1959_num_1958_1_5965 Titvillus, "Démon des copistes"]', ''Bulletin de la Société nationale des Antiquaires de France'' (1958-59), 155-157.</ref>
[[Tutelina Mill, Great Welnetham]], built in the nineteenth century, shares its name with the goddess.
==See also==
*[[Ceres (mythology)]]
==References==
{{reflist}}
==External links==
* [https://web.archive.org/web/20170921194335/https://www.mythindex.com/roman-mythology/T/Tutelina.html Myth Index - Tutelina]
[[Category:Roman goddesses]]
[[Category:Agricultural goddesses]]