Editing Iguvine Tablets (section)

===The minor triad===
The gods of this triad receive sacrifices in correspondence with those of the major one but these gods are honoured within the town gates. ''Trebos Iovios'' corresponds to ''Iove Grabovios'', ''Fisus Sancius'' to ''Marte Grabovios'' and ''Tefer Iovios'' to ''Vofionos Grabovios''. They received sacrifices of three pregnant sows, three suckling pigs and three ewe lambs respectively. Only the identity of the second one is known with any degree of certainty from attestations of his existence in Rome and elsewhere in Italy. In Rome he is known as Semo [[Sancus]] Dius Fidius. It is odd that he is here associated with Mars while his association with [[Jupiter (mythology)|Jupiter]] would seem more well grounded theologically. The topic has been the object of a study by [[Dominique Briquel]]: he opines the reason should lie in the repressive and henceforth military connotation of the notion of divine sanction of the law.<ref>[[Dominique Briquel|D. Briquel]] "Sur les aspects militaires du dieu ombrien Fisus Sancius" in ''[[Mélanges de l'École française de Rome: Antiquité]]'' 1979 pp.135-137.</ref> This aspect is particularly relevant as to the divine sanction of the town wall,<ref>[[Gaius]] ''[[Institutes (Gaius)|Institutiones]]'' II 8.</ref> a fact which is of primary concern in the content of the Tablets.

''Trebos'' in ''Trebos Iovios'' is usually understood as corresponding in meaning to Latin ''trabs'', ridge of the roof. ''Tefer'' of ''Tefer Iovios'' is often explained as burner, from the IE root *''tep'' heat. This interpretation though is very debated.<ref>The same root of ''Tefer'' is also found in names of rivers such as Tiber, Tifernus, placenames such as Tibur, Tifernum Tiberinum and proper names as Etruscan Tefaries or Latin Tiberinus, Tiberius and Tiburtus. The most likely etymology of these names is from a Mediterranean word ''teba'' meaning hill. Hubschmid 1954, Alessio 1949.</ref>

Both Benveniste and Dumézil have argued that the Iguvine triads are just another testimony of their three functional hypothesis of IE religion. In particular the sacrificial offerings roughly correspond to those of Rome in their three functional significance and the sixfold invocations of VIa 30 and 39, VIb 13 and 32 (''nerf, arsmo; veiro, peiquo; castruo, fri'': princes, priests; men, cattle; fields, land produce) show a direct connection to the sovereign, military and productive activities.<ref>Rolf Noyer PDF by University of Pennsylvania: Linguistics Courses 051 (online at: linguistics upenn.edu).</ref>