The deity's name is variously attested asAtaegina,Ataecina,Adaecina andAdaegina,[2] among other spellings.[3][4] Her name appears in conjunction to a place namedTuribriga orTurobriga (see below).[5]
The nameAtaegina is most commonly derived from aCeltic source: according to Cristina Maria Grilo Lopes and Juan Olivares Pedreño, French scholar D'Arbois de Jubainville and Portuguese scholarJosé Leite de Vasconcelos interpreted her name as a compound from*ate- 'repetition, re-'*-genos '(to be) born'. Thus, her name would mean 'The Reborn One' ("renascida", in the original).[6][7][8]
Others propose a connection to the domain of nocturnal or underworld deities:Gabriel Sopeña [es] tentatively saw a connection withIrishadaig 'night', which may indicate a relation to the underworld.[9] Similarly, in a 1998 article, Eugenio Luján, based on the epigraphic evidence available until then, supposed thatAdaecina is the original spelling of her name, and related it to Irishadaig,[a] and both deriving from aProto-Celtic*adakī. This form would account for both words, but Luján refrained from offering a definitive etymology.[12]Wolfgang Meid raises the possibility that Old Irishadaig may be a borrowing of Welshadeg "time, occasion, period, season", whose native Irish cognate isathach "interval, space (of time)", derived from Proto-Celtic*atikā, from Proto-Indo-European*h₂et-i-keh₂, from*h₂et- (“to go”), making a connection between these words andAtaegina unlikely.[13][14][15]
Italian linguistPatrizia de Bernardo Stempel argues for a Celtic etymology, from*atakī ('night'), from an earlier*at-ak-ī ('interval'). Thus, de Bernardo proposes, her name means "the one of the night".[16] In a later article, she describes Ataecina as "the goddess of the nighttime", and derives her name from *Atakī-nā 'the divine (night)time'.[17]
That said, her presence in decidedly non-Indo-EuropeanIberian regions suggest that she may have an older, indigenous origin, in which case her name's etymology is more likelyIberian,Aquitanian orTartessian.[18]
In his late 19th-century study, José Leite de Vasconcelos, while proposing a Celtic reading of her name, also supposed her origins as a Celticized indigenous deity.[19] Spanish historianJosé María Blázquez Martínez [es] supported the idea of Ataegina's indigenous character, while remarking that a Celtic interpretation of her name as 'reborn' is "inviable", and that her connection to Irish 'night' is "difficult".[20]
Her name appears with adjectiveTurobrigensis, which seems to indicate a place calledTuribriga orTurobriga.[23][24] Similar epigraphic attestations readTuribrige,[T]urubricae andTuribri, which led professor Amílcar Guerra to indicate a form*Turibris.[25][26]
This place is interpreted by scholarship to mean the main center of her cult,[27][28][29] but its precise location is unknown. Classical authorPliny indicated it belonged to CelticBeturia.[24]
Epigraphs from theBadajoz region associate the goddess with the RomanProserpina (analogous to GreekPersephone),[7][30] which would make her a goddess presiding overspring and seasonality, echoing the "reborn" derivation of the name,[21][8] or connect her to the Underworld.[31] In that regard, a dedication etched in marble was found in Augusta Emérita: the propitiator prays toDea Ataecina Turibrig(ensis) Proserpina for her to avenge the theft of some pieces of clothing.[32]
^Bernardo Stempel, Patrizia de.Nominale Wortbildung des älteren Irischen: Stammbildung und Derivation. Berlin, Boston: De Gruyter, 2011 [1999]. p. 80.https://doi.org/10.1515/9783110931556
^Meid, Wolfgang, Die Romanze von Froech und Findabair, Institut für Sprachen und Literaturen der Universität Innsbruck, 2009, p. 106
^Thomas, R. J., Bevan, G. A., Donovan, P. J., Hawke, A. et al., editors (1950–present), “adeg”, in Geiriadur Prifysgol Cymru Online (in Welsh), University of Wales Centre for Advanced Welsh & Celtic Studies
^Hamp, Eric P. (1977) “Some Italic and Celtic Correspondences”, in Zeitschrift für vergleichende Sprachforschung, volume 91, number 2, Vandenhoeck & Ruprecht, page 240.
^Bernardo Stempel, Patrizia de; Hainzmann, Manfred, and Mathieu, Nicolas. “Celtic and Other Indigenous Divine Names Found in the Italian Peninsula.” In:Théonymie Celtique, Cultes, Interpretatio - Keltische Theonymie, Kulte, Interpretatio. Edited by Patrizia de Bernardo Stempel and Andreas Hofeneder, 1st ed. Austrian Academy of Sciences Press, 2013. p. 80.http://www.jstor.org/stable/j.ctv8mdn28.8.
^"... keltische Göttin der nächtlichen ZeitAtaecina..." Stempel, Patrizia de Bernardo. "Keltische Äquivalente klassischer Epitheta und andere sprachliche und nicht-sprachliche Phänomene im Rahmen der sogenannten ‚interpretatio Romana‘". In:Zeitschrift für celtische Philologie 61, no. 1 (2014): 34 and footnote nr. 109.https://doi.org/10.1515/zcph.2014.003
^Blázquez, José Mª.Arte Y Religión En El Mediterráneo Antiguo. Ediciones Cátedra, 2008. pp. 141-142.
^abJuan Manuel Abascal,Las inscripciones latinas de Santa Lucía del Trampal (Alcuéscar, Cáceres) y el culto de Ataecina en Hispania, Archivo Español de Arqueología 68: 31-105 (1995)
^Diáz, Alonso Rodríguez; Navascués, Juan Javier Enríquez.Extremadura tartésica: arqueología de un proceso periférico. Barcelona: Bellaterra, 2001. p. 259.ISBN84-7290-174-2.
^"Histoire et archéologie de la Péninsule ibérique antique, chronique VI: 1993-1997". In:Revue des Études Anciennes. Tome 102, 2000, n°1-2. pp. 186. DOI:https://doi.org/10.3406/rea.2000.4794; www.persee.fr/doc/rea_0035-2004_2000_num_102_1_4794
^abFrías, Manuel Salinas de; Cortés, Juana Rodríguez. "Ciudad y Cultos en Lusitania durante la época Antonina". In:Actas del II Congreso Internacional de Historia Antigua: la Hispania de los Antoninos (98-180). Valladolid, Spain: Universidad de Valladolid, Secretariado de Publicaciones e Intercambio Editorial, 2005. p. 356.
^Ehmig, Ulrike. “Proserpina: Wandlerin Zwischen Den Welten”. In:Zeitschrift Für Papyrologie Und Epigraphik 200 (2016): 307–308.http://www.jstor.org/stable/26603891.
^Tomlin, Roger. "Cursing A Thief In Iberia And Britain". In:Magical Practice in the Latin West. Leiden, The Netherlands: Brill, 2013. pp. 247-249. doi:https://doi.org/10.1163/ej.9789004179042.i-676.55
Frías, Manuel Salinas de; Cortés, Juana Rodríguez. "Corrientes religiosas y vías de comunicación en Lusitania durante el Imperio Romano". In:V Mesa Redonda Internacional sobre Lusitania Romana: las comunicaciones. Cáceres, Facultad de Filosofía y Letras, 7, 8 y 9 de noviembre de 2002. Madrid: Ministerio de Cultura, Secretaría General Técnica, Subdirección General de Información y Publicaciones, 2004. pp. 286–292.
Olivares Pedreño, Juan Carlos.Los dioses de la hispania céltica. Universitat d´Alacant / Universidad de Alicante, Servicio de Publicaciones: Real Academia de la Historia. 2002. pp. 247–249.ISBN84-95983-00-1.
Abascal Palazón, Juan Manuel. "Ataecina". In: Luís Raposo (coord.).Religiões da Lusitania. Loquuntur saxa. Lisboa, Museu Nacional de Arqueologia: Ministério da Cultura, Instituto Português de Museus, 2002. pp. 53–60.
Hernando, Domingo Portela. "El culto a Ataecina en la Península Ibérica". In:Homenaje de Talavera y sus tierras a Don Fernando Jiménez de Gregorio: Talavera, 1998. Coord. por César Pacheco Jiménez, 1998, pp. 121–130.ISBN84-88439-58-X.
Jordan, Michael.Encyclopedia of Gods, Kyle Cathie Limited, 2002.
Simón, Francisco Marco (2011). ""Duagena, Ataecina": dos divinidades mencionadas en contextos mágicos del Occidente hispano".MHNH: Revista internacional de investigación sobre magia y astrología antiguas.11:45–58.ISSN1578-4517..
González-Conde Puente, María Pilar (2010 [1988]). «Bassus Turobrigensis Y La inscripción De Ataecina En Caleruela (Toledo)». In:Studia Historica: Historia Antigua 6 (febrero): pp. 131–132.https://revistas.usal.es/index.php/0213-2052/article/view/6231.