History and etymology of Trapani

We read usually that Trapani derives from "Drepanon" which means "sickle." This, in itself, is essentially correct, but frequently it involves some confusion because the name "Drepanon", "Drepana", and "Drepane" is  very common among the place names in the Mediterranean area; like this  are called “two islands close to Lebinto (Steph. Byz.), a promontory on the northern coast of Crete (Ptol., III, 17, 7), the big ledge of the Peloponnese on the Achaean coast (4, 1) "(See G. Semeraro, “Le origini della cultura eeuropea”, Olschki, 1984, 2, p. 614). In fact the etymology of Trapani more than from "Drepanon" [singular = the sickle], would derive from "Drepana" [plural (neutral)= the sickles].

What might seems   meaningless, but instead the difference is significant because it involves an appropriate  perspective on the history of Trapani. In fact, in the fourth century BC Trapani was the port of  Eryx; as city, Trapani arose during the First Punic War, in which Hamilcar Barca (275-228 BC), after having occupied Eryx,  because he did not feel confident that he retained it and he was not feeling about people suspected of having sympathies with the Romans, he  evacuated it and transported  the inhabitants towards the sea. The port abandoned the former name of  “Emporium of the  ‘Ericini’” naming itself “Drepana” =  the sickles. G. De Sanctis, about the antiquity of Trapani and its plural name, wrote: " ‘Drepana’ with this name does not appear before the First Punic War, and indeed (...) before 249, when the Carthaginians reinforced it and moved here the people of Eryx (...) It was called 'Drepana' by all ancient Greek and Latin writers, and  “Drepanon” [singular] appeared only in Callimachus (305-240 BC) and Ptolemy  (100-175 AD) (See G. De Sanctis, “Gli ecisti di Messina e Callimaco”, in “Scritti minori”, pp . 44-45 ff.).

According to L. Antonelli the myth of the " sickle " was "imported"  by the  Euboeans and Phoceans, in  pre-colonial times (X-VII century BC), who arrived in western Sicily not only to get in touch with local people and the Phoenician merchants, "but also to have a base towards the coasts of Tunisia" [ The Euboeans were the first to arrive in the West . They came from the cities of Chalcis and Eretria, in the island of Euboea, situated in the Aegean Sea off the coast of Attica. According to Herodotus, the Phoceans were the first Greeks to undertake long journeys and to discover the Adriatic Sea, the Thyrrenia and Iberia].

Therefore the Phoceans arrived  in Sicily in  very ancient times, coming into contact with the Sikans. According to L. Antonelli were presumably the Phoceans that " first may have  defined as “Elymi”  indigenous peoples, inspired by  the fact that they used to eat the millet [in Greek called “elymos”] (See L. Antonelli, “Euboici e Focei nella terra degli Elimi?”, in “Traffici focei di età arcaica: dalla scoperta dell'Occidente alla battaglia del mare Sardonio”, Rome, 2008, p. 58). The intuition of the relationship between the millet [“elymos”] and the name of the Elymi  is owed to  G. Nenci (“L'ethnos 'Elymos' e il ruolo del panico nell'alimentazione antica”, in "ASNP", 1989, 19, 1255 ff.). According to G. Nenci the Elymi would come from Phrygia, landing in Calabria and finally settling in Sicily. The etymology of "Elymi" derives  from the fact that they ate almost exclusively the millet ["elymos"]).

Through the trades that occurred preferably with Zancle (Messina, the etymology of which is similarly the  “sickle”) and Drepana (Trapani),  the Euboean and Phocean merchants thus imported to Sicily the "myth of the sickle" (Antonelli, p. 69), Graecizing the Sikan  term "Zancle" (Messina ) with Drepanon. Thanks to this "importation" of the “sickle”, the Greeks grafted their myths relating to the  Saturn’s and Demeter's sickle.

The first legend  has it that Saturn, having  mutilated his father Uranus, flung  the sickle, for which the site was called "Drepanos";  the second legend has it that Demeter-Ceres lost in that place the sickle ( the symbol of fertility of the Sicilian soil) looking for the daughter Persephone. Which of these two legends would be suitable for Trapani?

Generally, scholars are convinced that the sickle or sickles of Trapani refer to the myth of Saturn: “The sickle was invoked to explain the origin of at least two other place names, relating to Drepane-Corcyra and Zancle-Messana [Messina]; we must add to these Drepanon in Sicily, that is the current Trapani, and  Drepane in Bithynia (in both cases the reference is to the sickle of Kronos-Saturn) [Pfeiffer, "Kallimachosstudien", Wilamowitz, ‘Hell. Dicht.’, Ehlers, Fraser] (See G. Massimilla, “Aitia: libri primo e secondo: introduzione, testo critico, traduzione e commento”, [" Aitia: First and Second Books. Introduction, Critical Text, Translation and Commentary "], Giardini, 1996, p. 266). About this matter Ettore Pais wrote: "Thus we see that the myth of the sickle is  both closely connected with the foundation of Zancle (Messina, “the sickle”) and of Drepanon (Trapani) (...) Drepanon of Sicily is also known as 'Kronion'. This is the famous myth of Cretan origin or of the Phoenician god Kronos (later assimilated to the Roman god Saturn). "(See E. Pais, “Storia dell' Italia antica e della Sicilia per l'età anteriore al dominio romano”,  1933 , p. 293).

After Segesta, Eryx  was another stronghold of the Elymi, and at the foot of Mount Eryx there was "Drepana," which was the first military port of the Carthaginians, which after the Roman conquest  became a port of minor importance at least until the advent of the Arabs, who developed it, making it one of the most important ports of Sicily. The Roman conquest of Eryx and Drepana was very difficult. Polybius (206-124 BC) told that the Romans  conquered "totam Siciliam praeter Drepana” [all Sicily, except Trapani] (See" Polybii Licortae”, 1670, p. 60). In effect, with regard to the ancient fortification works of Trapani, M. Buscaino wrote: “ […] Trapani appeared to the Ancients as a large castle with a more or less square shape, equipped with massive walls, ramparts, narrow and short streets. It was equipped with 4 towers, three inside and one in the ‘Castello di Mare’, located on the ‘Peliade’ island, now called ‘Colombaia’, reinforced from time to time until it assumed its present form.

This castle was built by the inhabitants of Trapani as a defense  to prevent any attack during the war between Carthage and the Syracusans of Colone, in 480 BC. The Carthaginian Hamilcar, during the Punic wars, built the “Castello di Terra” to the northeast of the city , brought extensions in the old city, fortified every point of defense,  and added other four towers at each corner of the walls and garrisoned the Peliade island]” ( See M. Buscaino, “Torri, castelli e fortificazioni in Trapani”, in “Il Galeone”, Messina, 1988, p. 14). After the Roman age, the sources are very fragmented about Trapani. According to F. Maurici,   the written and  archaeological sources missing . In essence,  with regard to the late antiquity, the Byzantine, Norman and Arab period the sources are pratically silent.

Despite the lack of information, we know something  though among many uncertainties; for example, it seems that Trapani had been a Byzantine bishopric of some significance, but it is far from secure. Trapani was conquered by  Roger I [1031-1101) (“Igitur anno proxime sequenti (1077) Drepanum cum duodecim castellis in potestatem suam redegit” [Gaufredi Malaterrae]”)  [Therefore, the following year (1077) [Roger I] reduced Trapani in his power with twelve castles] (See Godfrey Malaterra (11th century) in J.G. Wenrich, “Rerum ab Arabibus in Italia insulisque adjacentibus: Sicilia maxime, Sardinia atque Corsica gestarum commentarii”, 1845, p. 203). Also with regard to Arab age, the  sources are incomplete, but in this period major changes took place in the productive sectors, specially in agriculture;  as  the name changed, for which "Drepana" became, in the years of Arab rule,  "Tarabanis" or "Atrabanis" (See F. Maurici, “ “Per la storia delle città siciliane in età islamica”, in “Memoria, storia e identità…”,   Palermo, Mediterranea, p. 521). Although some cities, less populous of Trapani, were mentioned by the Arab chroniclers, in the case of Trapani the Arab author make no  mention of it, and this, according to Maurici, was presumably due to the fact that Trapani was not involved in military events of  some account, and during the Arab conquest  the city surrendered and paid tribute.

In reality the city, from the Byzantine times,  experienced a slow decline; the Arabs rebuilt it, giving it a strong economic impulse that became a reality with the construction of local markets, public baths and thermae, while, in a climate of substantial mutual tolerance, were built new churches and mosques: "Within the city there were markets and public baths fed by thermal and mineral waters, which, according to P. Benigno (" Trapani Profana”, 1810), were discovered in the beach of San Giuliano. There were mosques and churches were built by Muslims, Jews and Christians, who were all living peacefully together, support each other. The cost of living was low, due to the fequente maritime traffic, which allowed the purchase of cheap goods "(See M. Serraino, “La dominazione araba”, in  “Storia di Trapani”,[" The Arab domination ", in" History of Trapani”], 1976, p. 46) .

Al Idrisi (1099-1166), back in the Norman period,  described Trapani as a very affluent city: "[...] Trapani, a very old city, is situated near the sea that surrounds it on all sides; you can not enter [the city ] except through a bridge to the east. The port is on the south side; it is a quiet port, and here there are a large number of vessels wintering safe from all winds.  In this port is fished a overflowing quantity of fish and tuna. From the sea of ??Trapani is taken a top-quality coral, and in front of the City Gate there  is a saltern. The area is large and broad, with very fertile land, suitable for any type of seed from which many products are made and a great wealth. Trapani has convenient markets, and [offers] an abundance of the means of subsistence [...]" (See M. Amari, "Edrisi," in "Biblioteca Arabo-Sicula", Rome, Loescher, 1880, Vol I, pp. 79-80 )

With regard to the Middle Ages, the War of the Vespers was essential for the development of the city, especially for the fortifications; the walls were expanded and  a new castle was buit, called the "Castello di Terra." It was built near the coast, and according to the  typical forms of construction of the Frederick II’s castles (with the rectangular and corner towers) [See Maurici, pp. 528-534]. Another important castle among the fortifications of Trapani was the so-called  “Torre della Colombaia”, an octagonal donjon.  The Etymology of  “Colombaia” is based on the doves  nesting on the rocks or maybe on the doves dedicated to the goddess Venus, whose temple was situated on the famous Mount Eryx (See G.A. Massa, "La Sicilia in Prospettiva", 1709, pp. 429-430 ).

The date of construction of the "Colombaia" is uncertain, but presumably it dates back to the War of the Vespers (See F. Maurici, “ Le difese costiere della Sicilia”, in “Zones côtières littorales dans le monde méditerranéen au Moyen Âge: défense, peuplement, mise en valeur” , 2001, pp. 188-189). James II of Aragon (1267-1327) in 1286 implemented the expansion of the city and the reclamation of the surrounding land, on which arose new building areas, which were closed within a wider walls, which in the late sixteenth century underwent a new  restoration work.

In the thirteenth century, when the Franciscan Fathers settled in Trapani, the city already had a defined structure: "The original village of the Elymi, formed around the port, is already a city urbanistically configured, it has a square structure , fortified and it is bounded by sea to the north and south by reefs and islands in the west (district called “Palazzo”) and it is linked to its territory to the east. Inhabited by different ethnic groups in its two areas of “San Pietro” and  “Mezzo” [the city] is characterized by the robust activity of the merchants, whose immigration was favored by Roger I, with the dual aim of increasing Christian population and to strengthen its economic activities (...) Some Merchants of Lucca and the French built  their staples inside the walls to the south-east (...);  the Catalans, Genoese, and Florentines located their commercial activities  outside the walls ". To this we add a fervent religious life, with the arrival of religious orders like the Dominicans, Carmelites and Franciscans (See A.I. Lima, “Conventi francescani a Trapani …”, in “Francescanesimo e cultura in Sicilia. Secc. XII-XVI”, Officina di studi medievali, 1982, pp. 327 ff.).

Spanish rule began in the fifteenth century, and this period was characterized by frequent pirate raids, which imposed the creation along the coast and the Sicilan hinterland of a  defense system, with towers and castles. This function was also performed  by the “Castello della Colombaia” (also known as “Castello di mare” ['Castle of the Sea']). In the second half of the seventeenth century was also erected the tower called "Ligny", so named by the Spanish viceroy Claudio Lamoraldo (17th century). In reality, Trapani, because of its geographical position, was very vulnerable to piracy, because at close range there is Favignana, which offered a safe hiding place for ships of the pirates, who could easily control the movement of ships in the port of Trapani ( About the presence of pirates at Trapani, See H. Bresc, “Course et piraterie en Sicile”, in “Anuario de estudios Medievales”, 1980, 10, p. 756).

The ships that came from Trapani were an irresistible attraction for pirates, because of the volume of trade with Tunis, especially by commercial environment of Trapani, consisting predominantly of Jews. "[...] The Kings of Sicily were conscious about the close connection between Sicily to the coast of Tunisia; King Martin I (1374-1409) before and then Alfonso V (1394-1458), therefore, tried through diplomatic channels to ratify a relationship rather intense of economic exchanges [... ] "(See, G. Costantino, “Le relazioni degli ebrei trapanesi con il regno hafside di Tunisi sotto Alfonso V”, in “Mediterranea”,  2008, p. 519).

The Spanish domination was replaced by that of the Savoy in 1713, then by the Austrians in 1720 and finally by the Bourbons in 1738, which ushered in a period of peace that, lasted until the political movements for national unification, allowed the city to take an important role as a trading centre of agriculture and fishing and it led to the reclamation of the area west and an urban development (Maurici).

Entered into the Kingdom of Italy with the National Unification (1861), in the last decades of the nineteenth and in early twentieth century Trapani became the sixth port of Italy and an important industrialized country linked to the manufacture of salt and fishing for tuna, activities that still exist today  with agriculture, which is characterized by the production of wheat, prized grapes and olives. Significant also are the marble industry and especially the activities related to conservation of flora and fauna, with a view to a strong revival of the tourism industry and services related to it.