SA´GMINA
SA´GMINA were the same as
verbenae, sacred herbs, especially those which were torn up
by their roots from the enclosure of the Capitol, and given by the consul or
praetor to the Fetiales when they went to demand reparation or to make a
treaty [
FETIALES]. They were
carried by one of the body called
Verbenarius,
and served to mark the sacred character of the ambassadors: Varro (ap. Non.
528) compares them to the caduceus or
κηρύκειον (cf.
Plin. Nat.
22.5;
Liv. 1.24,
30.43;
Dig. 1,
8.8; Festus, s. v.). There can be no doubt that any herb so gathered
would answer the purpose if the true verbena could not be procured: indeed
Servius (
Serv. ad Aen. 12.120) says,
“abusive
verbenas vocamus omnes
herbas sacratas ut est laurus oliva vel myrtus.” The true verbena
or
vercain is the
verbena
officinalis, which suits Pliny's description of the plant and his
comparison of the leaf to an oak-leaf (25.105). It was used for lustrations,
for sweeping the tables of the gods at the Epulum Jovis or at the
lectisternia (Id. ib.); it was used also for decking the altar (Ter.
And. 4.3, 11; Hor.
Od.
1.19,
14,
4.11,
7; Ovid,
Ov. Met. 7.242). The Greek name seems to be
ἱερὰ βοτάνη, or
περιστερεών, but the Greek equivalent for lustration or for
decking the altar was rather the myrtle: cf.
Eur. Ion
120,
μνρσίνας ἱερὰν φόβαν ἇ σαίρω
δάπεδον θεοῦ: and Servius,
l.c.,
notes that Terence in using the word
verbena
translates a line (quoted in a corrupt state by Donatus) where it is a
myrtle bough (see Wagner
ad Ter.
l.c.). Lastly we find a curiously widespread use of
the plant in divination and magic: for this purpose it is burnt in
Verg. Ecl. 8.65, and Pliny (
l.c.) speaks of the same use among Eastern nations
(cf. Suet.
Vesp. 7) and among the Celts, where the
superstition lingers to this day (e. g. in Brittany).
Whatever the etymology of sagmen may be, we must reject the connexion with
sanctus or
sacer, which Festus favours. Corssen (
Lat. Spr.
2.212) proposes a connexion with
seges by the
root
sag (
σεσαγμένος), but, as it certainly was not used for food, this is
not satisfactory. Looking to its use for divination and magic, which we may
judge from its being common to so many nations to have been its oldest use,
we might suggest rather a connexion with
saga
and
sagire.
[
W.S] [
G.E.M]
