32 Reading: The Etruscans

The Origins of Etruria

The Etruscans were a Mediterranean civilization during the 6^th to 3^rd century BCE, from whom the Romans derived a great deal of cultural influence.

Those who subscribe to an Italic (a diverse group of people who inhabited pre-Roman Italy) foundation of Rome, followed by an Etruscan invasion, typically speak of an Etruscan “influence” on Roman culture; that is, cultural objects that were adopted by Rome from neighboring Etruria. The prevailing view is that Rome was founded by Italics who later merged with Etruscans. In that case, Etruscan cultural objects are not a heritage but are, instead, influences. Rome was likely a small settlement until the arrival of the Etruscans, who then established its initial urban infrastructure.

Origins

The origins of the Etruscans are mostly lost in prehistory. Historians have no literature, and no original texts of religion or philosophy. Therefore, much of what is known about this civilization is derived from grave goods and tomb findings. The main hypotheses state that the Etruscans were indigenous to the region, probably stemming from the Villanovan culture or from the Near East. Etruscan expansion was focused both to the north, beyond the Apennines, and into Campania. The mining and commerce of metal, especially copper and iron, led to an enrichment of the Etruscans, and to the expansion of their influence in the Italian Peninsula and the western Mediterranean Sea. Here, their interests collided with those of the Greeks, especially in the 6t^h century BCE, when Phoceans of Italy founded colonies along the coast of Sardinia, Spain, and Corsica. This led the Etruscans to ally themselves with the Carthaginians, whose interests also collided with the Greeks.

Around 540 BCE, the Battle of Alalia led to a new distribution of power in the western Mediterranean Sea. Though the battle had no clear winner, Carthage managed to expand its sphere of influence at the expense of the Greeks, and Etruria saw itself relegated to the northern Tyrrhenian Sea with full ownership of Corsica. From the first half of the 5^th century BCE, the new international political situation signaled the beginning of Etruscan decline after they had lost their southern provinces. In 480 BCE, Etruria’s ally, Carthage, was defeated by a coalition of Magna Graecia cities led by Syracuse. A few years later, in 474 BCE, Syracuse’s tyrant, Hiero, defeated the Etruscans at the Battle of Cumae. Etruria’s influence over the cities of Latium and Campania weakened, and it was taken over by the Romans and Samnites. In the 4^th century, Etruria saw a Gallic invasion end its influence over the Po valley and the Adriatic coast. Meanwhile, Rome had started annexing Etruscan cities. These events led to the loss of the Northern Etruscan provinces. Etruria was conquered by Rome in the 3^rd century BCE.

Etruscan Government

The Etruscans governed using a state system of society, with only remnants of the chiefdom and tribal forms. In this way, they were different from the surrounding Italics. Rome was, in a sense, the first Italic state, but it began as an Etruscan one. It is believed that the Etruscan government style changed from total monarchy to an oligarchic republic (as the Roman Republic did) in the 6^th century BCE, although it is important to note this did not happen to all city-states.

The Etruscan state government was essentially a theocracy. The government was viewed as being a central authority over all tribal and clan organizations. It retained the power of life and death; in fact, the gorgon, an ancient symbol of that power, appears as a motif in Etruscan decoration. The adherents to this state power were united by a common religion. Political unity in Etruscan society was the city-state, and Etruscan texts name quite a number of magistrates without explanation of their function (the camthi, the parnich, the purth, the tamera, the macstrev, etc.).

Etruscan Families

According to inscriptional evidence from tombs, aristocratic families were important within Etruscan society. Most likely, aristocratic families rose to prominence over time through the accumulation of wealth via trade, with many of the wealthiest Etruscan cities located near the coast.

The Etruscan name for family was lautn, and at the center of the lautn was the married couple. Etruscans were monogamous, and the lids of large numbers of sarcophagi were decorated with images of smiling couples in the prime of their life, often reclining next to each other or in an embrace. Many tombs also included funerary inscriptions naming the parents of the deceased, indicating the importance of the mother’s side of the family in Etruscan society. Additionally, Etruscan women were allowed considerable freedoms in comparison to Greek and Roman women, and mixed-sex socialization outside the domestic realm occurred.

Etruscan Religion

The Etruscan system of belief was an immanent polytheism; that is, all visible phenomena were considered to be a manifestation of divine power, and that power was subdivided into deities that acted continually on the world of man and could be dissuaded or persuaded in favor of human affairs. Three layers of deities are evident in the extensive Etruscan art motifs. One appears to be divinities of an indigenous nature: Catha and Usil, the sun; Tivr, the moon; Selvans, a civil god; Turan, the goddess of love; Laran, the god of war; Leinth, the goddess of death; Maris; Thalna; Turms; and the ever-popular Fufluns, whose name is related in an unknown way to the city of Populonia and the populus Romanus, the Roman people.

Ruling over this pantheon of lesser deities were higher ones that seem to reflect the Indo-European system: Tin or Tinia, the sky; Uni, his wife (Juno); and Cel, the earth goddess. In addition the Greek gods were taken into the Etruscan system: Aritimi (Artemis), Menrva (Minerva), and Pacha (Bacchus). The Greek heroes taken from Homer also appear extensively in art motifs.

The Greek polytheistic approach was similar to the Etruscan religious and cultural base. As the Romans emerged from the legacy created by both of these groups, it shared in a belief system of many gods and deities.

Etruscan Language and Etymology

Knowledge of the Etruscan language is still far from complete. It is believed that the Etruscans spoke a non-Indo-European language, probably related to what is called the Tyrsenian language family, which is itself an isolate family, or in other words, unrelated directly to other known language groups. No etymology exists for Rasna, the Etruscans’ name for themselves, though Italian historic linguist, Massimo Pittau, has proposed that it meant “shaved” or “beardless.” The hypothesized etymology for Tusci, a root for “Tuscan” or “Etruscan,” suggests a connection to the Latin and Greek words for “tower,” illustrating the Tusci people as those who built towers. This was possibly based upon the Etruscan preference for building hill towns on high precipices that were enhanced by walls. The word may also be related to the city of Troy, which was also a city of towers, suggesting large numbers of migrants from that region into Etruria.

Etruscan Artifacts

Historians have no literature, or original Etruscan religious or philosophical texts, on which to base knowledge of their civilization. So much of what is known is derived from grave goods and tomb findings.

Historians have no literature or original Etruscan religious or philosophical texts on which to base knowledge of their civilization, so much of what is known is derived from grave goods and tomb findings. Princely tombs did not house individuals, but families who were interred over long periods. The decorations and objects included at these sites paint a picture of Etruscan social and political life. For instance, wealth from trade seems to have supported the rise of aristocratic families who, in turn, were likely foundational to the Etruscan oligarchic system of governance. Indeed, at some Etruscan tombs, physical evidence of trade has been found in the form of grave goods, including fine faience ware cups, which was likely the result of trade with Egypt. Additionally, the depiction of married couples on many sarcophagi provide insight into the respect and freedoms granted to women within Etruscan society, as well as the emphasis placed on romantic love as a basis for marriage pairings.

Although many Etruscan cities were later assimilated by Italic, Celtic, or Roman ethnic groups, the Etruscan names and inscriptions that survive within the ruins provide historic evidence of the range of settlements constructed by the Etruscans. Etruscan cities flourished over most of Italy during the Roman Iron Age. According to ancient sources, some cities were founded by the Etruscans in prehistoric times, and bore entirely Etruscan names. Others were later colonized by the Etruscans from Italic groups.

Nonetheless, relatively little is known about the architecture of the ancient Etruscans. What is known is that they adapted the native Italic styles with influence from the external appearance of Greek architecture. Etruscan architecture is not generally considered part of the body of Greco-Roman classical architecture. Though the houses of the wealthy were evidently very large and comfortable, the burial chambers of tombs, and the grave-goods that filled them, survived in greater numbers. In the southern Etruscan area, tombs contain large, rock-cut chambers under a tumulus in large necropoli.

There is some debate among historians as to whether Rome was founded by Italic cultures and then invaded by the Etruscans, or whether Etruscan cultural objects were adopted subsequently by Roman peoples. In other words, it is unclear whether Etruscan cultural objects are influences upon Roman culture, or part of native Roman heritage. Among archaeologists, the main criteria for deciding whether or not an object originated in Rome, or descended to the Romans from the Etruscans, is the date of the object, which is often determined by process of carbon dating. After this process, the opinion of ancient sources is consulted.

Although Diodorus of Sicily wrote in the 1st century of the great achievements of the Etruscans, little survives or is known of it. Most Etruscan script that does survive are fragments of religious and funeral texts. However, it is evident, from Etruscan visual art, that Greek myths were well known.

Etruscan Religion

The Etruscan belief system was heavily influenced by other religions in the region, and placed heavy emphasis on the divination of the gods’ wills to guide human affairs.

The Etruscan system of belief was an immanent polytheism; that is, all visible phenomena were considered to be a manifestation of divine power and that power was subdivided into deities that acted continually on the world of man, and could be dissuaded or persuaded in favor of human affairs. The Greek polytheistic approach was similar to the Etruscan religious and cultural base. As the Romans emerged from the legacy created by both of these groups, it shared in a belief system of many gods and deities.

Etrusca Disciplina

The Etruscan scriptures were a corpus of texts, termed the Etrusca Disciplina. These texts were not scriptures in the typical sense, and foretold no prophecies. The Etruscans did not appear to have a systematic rubric for ethics or morals. Instead, they concerned themselves with the problem of understanding the will of the gods, which the Etruscans considered inscrutable. The Etruscans did not attempt to rationalize or explain divine actions or intentions, but to simply divine what the gods’ wills were through an elaborate system of divination. Therefore, the Etrusca Disciplina is mainly a set of rules for the conduct of all sorts of divination. It does not dictate what laws shall be made or how humans are to behave, but instead elaborates rules for how to ask the gods these questions and receive their answers.

Divinations were conducted by priests, who the Romans called haruspices or sacerdotes. A special magistrate was designated to look after sacred items, but every man had religious responsibilities. In this way, the Etruscans placed special emphasis upon intimate contact with divinity, consulting with the gods and seeking signs from them before embarking upon a task.

Spirits and Deities

Three layers of deities are evident in the extensive Etruscan art motifs. One appears to be divinities of an indigenous nature: Catha and Usil, the sun; Tivr, the moon; Selvans, a civil god; Turan, the goddess of love; Laran, the god of war; Leinth, the goddess of death; Maris; Thalna; Turms; and the ever-popular Fufluns, whose name is related in some unknown way to the city of Populonia and the populus Romanus (the Roman people). Ruling over this pantheon of lesser deities were higher ones that seem to reflect the Indo European system: Tin or Tinia, the sky; Uni, his wife (Juno); and Cel, the earth goddess. In addition, the Greek gods were taken into the Etruscan system: Aritimi (Artemis), Menrva (Minerva), and Pacha (Bacchus). The Greek heroes taken from Homer also appear extensively in art motifs.

The Afterlife

Etruscan beliefs concerning the afterlife seem to be influenced by a number of sources. The Etruscans shared in general early Mediterranean beliefs. For instance, much like the Egyptians, the Etruscans believed that survival and prosperity in the afterlife depended on the treatment of the deceased’s remains. Souls of ancestors are found depicted around Etruscan tombs, and after the 5th century BCE, the deceased are depicted in iconography as traveling to the underworld. In several instances, spirits of the dead are referred to as hinthial, or one who is underneath. The transmigrational world beyond the grave was patterned after the Greek Hades and ruled by Aita. The deceased were guided there by Charun, the equivalent of Death, who was blue and wielded a hammer. The Etruscan version of Hades was populated by Greek mythological figures, some of which were of composite appearance to those in Greek mythology.

Etruscan tombs imitated domestic structures, contained wall paintings and even furniture, and were spacious. The deceased was depicted in the tomb at the prime of their life, and often with a spouse. Not everyone had a sarcophagus, however. Some deceased individuals were laid out on stone benches, and depending on the proportion of inhumation, versus cremation, rites followed, cremated ashes and bones might be put into an urn in the shape of a house, or in a representation of the deceased.