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.

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