In Germanic paganism, Tamfana is a goddess. The destruction of a temple dedicated to the goddess is recorded by Roman senator Tacitus to have occurred during a massacre of the Germanic Marsi by forces led by Roman general Germanicus. Scholars have analyzed the name of the goddess (without reaching consensus) and have advanced theories regarding her role in Germanic paganism.
Attestations.
In book 1, chapters 50 and 51 of his "Annals", Tacitus says that forces led by Germanicus massacred the men, women, and children of the Marsi during the night of a festival near the location of a temple dedicated to Tanfana:
There is no undisputed testimony of this goddess besides the passage in Tacitus. An inscription "Tamfanae sacrum" was found in Terni, but is considered a falsification by Pyrrhus Ligorius. She is also mentioned, as "Zamfana", in the supposed Old High German lullaby, which was accepted by Jacob Grimm, but is considered now by most experts a probable forgery.
Theories and interpretation.
Since "fana" is Latin for "temple", it has been suggested that the name Tamfana was derived from a temple dedicated to a god "Tan". The 16th-century scholar Justus Lipsius thought it concerned a Celtic word "tan", meaning "fire". Other scholars thought the word was derived from German "Tanne" "pine tree", or that it might mean "collective." The 19th-century antiquarian Thomas Smith believed it was a "Wotanfana", a temple dedicated to Wodan. Amateur etymologies were rejected by Grimm, among others; he called the name "certainly German," the "-ana" ending being also found in "Hludana", "Bertana", "Rapana", and "Madana".
The passage is one of few to contradict Tacitus' own statement in "Germania" that the Germanic tribes did not have temples. The historian Wilhelm Engelbert Giefers proposed 1883 that "Tanfana" derived from "tanfo", cognate with Latin "truncus", and referred to a grove on the site of the Eresburg, related to the Irminsul.
Many suggestions have been made since then about the goddess' name and nature. Grimm was unable to interpret it, but suggested variously that it was connected to "Stempe", a name of Berchte, that she was named for an association with a sieve, and, based on the now discredited lullaby, that her name meant "bountiful, merciful." Based on folklore and toponymy, Friedrich Woeste proposed that the name was cognate with German "zimmern" and meant "builder" or "nourisher"; based on the season at which the festival and the Roman attack took place, Karl Müllenhoff proposed she was a goddess of harvest plenty, properly *"Tabana", cognate with Greek words for "expenditure" and (hypothetically) "unthrifty"; others added Icelandic and Norwegian words for "fullness, swelling," "to stuff," and "large meal." These ideas are considered outdated by modern folklore scholarship.
In the Dutch city of Oldenzaal the 19th-century antiquarian and school principal Jan Weeling developed the idea that the temple was located in the district of Twente, where the Tubanti as allies of the Marsi had been situated. Based on contemporary legends he located the Tamfana-temple on the slope of the 85 m Tankenberg, a moraine hill east of Enschede, where he took the initiative to place a memorial stone in the 1840s. He also claimed that a heavy boulder with ceremonial functions in the centre of town ("de Groote Steen") originally stemmed from the supposed temple, but was moved into the city around 1710. A local spring might also date from prehistoric times. These ideas were endorsed in 1929 by the archivist A.G. de Bruyn, who studied Oldenzaal folklore. De Bruyn returned to the original idea of splitting the name into "Tan" and "fana". on toponymic grounds. He found extra proof in the seal of the neighbouring baily of Ommen from 1336, depicting the patron saint Brigid of Kildare holding a palm branch, and accompanied by a lion, an eagle, and an eight-pointed star, apparently representing the sun. According to De Bruyn, the woman depicted on the seal was holding a fir tree, and he speculated that she depicted a moon or a mother deity, possibly related to the Carthaginian goddess Tanit.
De Bruyn's speculations were not endorsed by professional historians. They gained renewed popularity by a recent book by Rudi Klijnstra, who connected local folklore with New age-ideas about Mother goddesses.
Rudolf Simek notes that an autumnal festival aligns with Old Norse attestations of the "dísablót", a celebration of the "dísir", female beings with parallels to the West Germanic cult of the Matres and Matronae. Simek says that Tamfana is perhaps best considered in the context of the widespread veneration of the Germanic Matres and Matronae.
Notes.
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References.
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