DOI Page / Citation link:
https://doi.org/10.11588/diglit.785#0040
xl ORIENTALISMS IN ETRUSCAN MONUMENTS, [introduction.
The evidence of extant monuments seems to point to a close
analogy between the Etruscan religious creed and those of oriental
nations, but whether this is substantial or merely superficial we
have no means of determining. Micali has written a work
with the express purpose of establishing this analogy from
the consideration of Etruscan monuments.8 He contends that
the antagonism of good and evil in the government of the
universe, which entered so largely into the religious systems
of the East, was held by the Etruscans also, and is set forth
by the same external means of expression—either by the
victories of deities over wild beasts or monsters, or by combats
of animals of different natures. Such representations are seen
in the colossal reliefs of Persepolis—on the monuments of
Babylon and Nineveh—in the Osiris and Typhon of Egypt—
and such abound on works of Etruscan art, particularly on
those of most ancient character and date. But how far these
representations on Etruscan monuments are symbolical, and
how far they are parts of a conventional, decorative system
derived from the East, it is not easy to pronounce. Such sub-
jects are found also on works of primitive Hellenic art, and
especially on those from lands of Greek colonization in Asia
Minor. The same may be said of monsters of two-fold life—
sphinxes, griffons, chimseras — and even of the four-winged
demons of the Assyrian and Babylonian mythology, which
abound also on Etruscan monuments, and are likewise found
on Greek vases. Yet the doctrine of good and evil spirits
attendant on the soul—obviously held by the Etruscans9—
favours the supposition that they held the dualistic principle of
oriental creeds.
The analogy of the Etruscan customs to those of the East
did not escape the notice of ancient writers. And here let me
in the year, taken,he says,from the books XXV. 2, 7), and under Honorius in the
of Tages. The entire system of divina- fifth century of our era. Zosim. Hist.
tion among the Romans, be it remem- V. 41. For all that is known on this
bered, was derived from the Etruscans. subject, see Miiller, Etrusk. III.
It continued to be practised by them 8 Monumenti Inediti, a illustrazione
even to the close of the Empire, for we delia Storia degli Antichi Popoli Italiani.
find the Etruscan aruspices consulted by Firenze, 1844.
Julian in the fourth (Amm. Marcell. s Vol. I.p. 3\9,elseq.; II.p. XOo^tscq.
The evidence of extant monuments seems to point to a close
analogy between the Etruscan religious creed and those of oriental
nations, but whether this is substantial or merely superficial we
have no means of determining. Micali has written a work
with the express purpose of establishing this analogy from
the consideration of Etruscan monuments.8 He contends that
the antagonism of good and evil in the government of the
universe, which entered so largely into the religious systems
of the East, was held by the Etruscans also, and is set forth
by the same external means of expression—either by the
victories of deities over wild beasts or monsters, or by combats
of animals of different natures. Such representations are seen
in the colossal reliefs of Persepolis—on the monuments of
Babylon and Nineveh—in the Osiris and Typhon of Egypt—
and such abound on works of Etruscan art, particularly on
those of most ancient character and date. But how far these
representations on Etruscan monuments are symbolical, and
how far they are parts of a conventional, decorative system
derived from the East, it is not easy to pronounce. Such sub-
jects are found also on works of primitive Hellenic art, and
especially on those from lands of Greek colonization in Asia
Minor. The same may be said of monsters of two-fold life—
sphinxes, griffons, chimseras — and even of the four-winged
demons of the Assyrian and Babylonian mythology, which
abound also on Etruscan monuments, and are likewise found
on Greek vases. Yet the doctrine of good and evil spirits
attendant on the soul—obviously held by the Etruscans9—
favours the supposition that they held the dualistic principle of
oriental creeds.
The analogy of the Etruscan customs to those of the East
did not escape the notice of ancient writers. And here let me
in the year, taken,he says,from the books XXV. 2, 7), and under Honorius in the
of Tages. The entire system of divina- fifth century of our era. Zosim. Hist.
tion among the Romans, be it remem- V. 41. For all that is known on this
bered, was derived from the Etruscans. subject, see Miiller, Etrusk. III.
It continued to be practised by them 8 Monumenti Inediti, a illustrazione
even to the close of the Empire, for we delia Storia degli Antichi Popoli Italiani.
find the Etruscan aruspices consulted by Firenze, 1844.
Julian in the fourth (Amm. Marcell. s Vol. I.p. 3\9,elseq.; II.p. XOo^tscq.