By Dimosthenis Vasiloudis

The Shared Sacredness of the word “Parna” and the Greek toponym “Parnassus”

The intriguing linguistic and cultural connections between the ancient languages of Anatolia and Greece have long been a subject of scholarly interest. One such connection is the term "parna," found in the Luwian and Carian languages, and its potential relationship to the Greek toponym "Parnassus."

The Word “Parna” in Luwian and Carian Languages

Luwian and Carian were ancient languages spoken in what is now modern-day Turkey. These languages are part of the broader Anatolian branch of the Indo-European language family, which also includes Hittite. The Luwians and Carians, like their Hittite neighbors, had rich and complex religious traditions. The term "parna" in these languages is interpreted to mean "sacred site" or "holy house," and it appears in various inscriptions and texts, often in contexts that describe sacred places or objects associated with religious worship.

The use of "parna" underscores the significance of certain locations and items in the spiritual practices of the Luwians and Carians. These inscriptions provide valuable insights into the religious life of these ancient peoples, showing how they designated and revered their sacred spaces. The contexts in which "parna" appears often relate to temples, holy objects, or locations that hold particular spiritual importance, indicating a well-developed sense of the sacred.

Furthermore, the widespread use of "parna" in religious contexts highlights the role of language in shaping and expressing cultural and religious identities. By examining how this term was used, scholars can better understand the ways in which the Luwians and Carians conceptualized their sacred spaces and practices, offering a richer picture of their belief systems and societal values.

Parnassus: The Greek Sacred Mountain

Mount Parnassus, located in central Greece, holds a significant place in Greek mythology and religion. It is famously known as the home of the Muses, the goddesses of inspiration in literature, science, and the arts. Additionally, Parnassus is closely associated with Apollo, the god of music, poetry, and prophecy. The sacred site of Delphi, situated on the southwestern slopes of Parnassus, was one of the most important religious centers in the ancient Greek world.

The mountain's significance in Greek culture is reflected in numerous myths and legends. According to one myth, Parnassus was the mountain on which Deucalion and Pyrrha, the Greek equivalents of Noah, landed after a great flood, repopulating the earth. Another legend states that the Corycian Cave on Parnassus was home to the nymphs and a place of oracular prophecy. Such stories underscore the mountain's revered status in Greek spirituality and its role as a nexus of divine activity.

The name "Parnassus" itself has intrigued linguists and historians due to its possible etymological ties to the Anatolian word "parna." This connection suggests that the ancient Greek-speaking population may have inherited or adapted the concept of sacredness from another pre-Greek-speaking native population, maybe related to the so-called Pelasgians, Minoans, or some Anatolian-speaking group that first inhabited the Greek mainland. The similarities between the two words propose a shared or borrowed concept of sacredness that transcends regional boundaries, pointing to the dynamic linguistic and cultural exchanges that shaped ancient beliefs.

Anatolian Influence on Ancient Greek Place-Names: The 'Parnassian' Language Theory

The potential link between "Parna" and "Parnassus" is not merely a linguistic curiosity but may also reflect deeper cultural boundaries between the ancient civilizations of Anatolia and Greece. Throughout history, these regions have been in close contact through trade, migration, and conflicts. Such interactions would have facilitated the exchange of religious ideas and terminology, allowing for a blending of spiritual concepts.

Evidence of these cultural connections is seen in various archaeological finds and historical records. For example, the trade routes even from the Chalcolithic period that connected Anatolia and Greece would have brought not only goods but also ideas and beliefs, fostering a milieu where sacred concepts could be shared and adapted. This blending is reflected in the similarities between the religious practices and terminologies of these ancient peoples, suggesting a common cultural heritage or mutual influence.

The potential etymological link between "parna" and "Parnassus" implies that the concept of sacredness embodied by "parna" could have influenced Greek perceptions of Parnassus as a holy place. This influence is seen in the reverence with which the Greeks regarded Mount Parnassus and its associated myths and religious practices. While direct evidence of linguistic borrowing is scarce, the shared notion of a sacred site suggests a deep and enduring linguistic connection between these ancient cultures.

Scholars have identified an Indo-European substrate language related to Luwian that influenced both ancient Greek and Anatolian languages. This language is considered responsible for the prevalence of place names ending in -ssa and -nda in western Asia Minor and -ssos and -nthos in mainland Greece. The name "Parnassos" in Greece is believed to derive from the Luwian word "parna-" with the possessive suffix "-ssa." Both Hittite and Luwian texts reference a place called Parnassa, indicating a possible connection.

Philologist Martin L. West suggested naming this unattested Anatolian language "Parnassian" and proposed that it represents a group of people who migrated from Thrace to Anatolia and Greece around 2800 BC. The distribution of these place names suggests the language was spoken during the Early Helladic II period.

Despite this, distinguishing between "Parnassian" loanwords and pre-Indo-European substrate words is challenging. Some words, like τολύπη (tolúpē), share features with Anatolian languages but lack Indo-European cognates, implying a non-Indo-European source. Researchers contend that pre-Indo-European settlers from Asia Minor may have introduced pre-Greek substrates, indicating multiple linguistic influences. While many Anatolian-origin words in Greek relate to cultural exchange rather than a substratum, the presence of these terms points to extensive linguistic interactions across the Aegean Sea.

Conclusion

The relationship between the Luwian and Carian term "parna" and the Greek toponym "Parnassus" underscores the interconnectedness of ancient civilizations. The shared concept of sacredness reflects not only linguistic parallels but also the profound cultural exchanges that shaped the religious landscapes of the ancient Mediterranean world. As scholars continue to explore these connections, we gain a deeper understanding of how ancient peoples perceived and revered the sacred spaces that defined their spiritual lives.

In unraveling these connections, we see a testament to the rich tapestry of human history, where languages and cultures intermingle and sacred concepts travel across regions and epochs. The study of "parna" and "Parnassus" offers a glimpse into the spiritual life of ancient civilizations and the ways in which they articulated and celebrated the divine, reminding us of the enduring legacy of these ancient traditions in our own cultural and religious practices today.

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