DOI Page / Citation link:
https://doi.org/10.11588/diglit.785#0049
introduction.] THE RELIGION OF ETRUEIA. xlix
cism and symbolism; widely unlike the lively, plastic, phantasy-
full creed of the Greeks, whose joyous spirit found utterance in
song. The one was the religion of a caste, imposed for its
exclusive benefit on the masses, and therefore not an exponent
of national character, though influencing it; the other was the
creed of an entire people, voluntarily embraced from its adap-
tation to their wants—nay, called into being by them—and
necessarily stamped with the peculiar impress of their thoughts
and feelings. In consequence of increased intercourse with
other lands, in subsequent times, the mythology of Etruria
assimilated, in great measure, to that of Greece; yet there was
always this difference, that she held her creed, not as something
apart from all political systems, not as a set of dogmas which
deep-probing philosophy and shallow superstition could hold
in common, and each invest with its peculiar meaning. No; it
was with her an all-pervading principle—the very atmosphere
of her existence—a leaven operating on the entire mass of
society—a constant presence ever felt in one form or other—
a power admitting no rival, all-ruling, all-regulating, all-requir-
ing. Such was its sway, that it moulded the national character,
and gave the Etruscans a pre-eminently religious reputation
among the people of antiquity.5 Like the Roman Catholic in
after times, it was renowned as the religion of mysteries, of
marvels, of ceremonial pomp and observances. Its dominance
was not without one beneficial effect. It bound its votaries in
fetters, if not of entire harmony, at least of peace. Those civil
contests which were the disgrace of Greece, which retarded her
civilization, and ultimately proved her destruction, seem to have
been unknown in Etruria. Yet the power of her religion was but
negative; it proved ineffectual as a national bond, as an incite-
ment to make common cause against a common foe. The
several States were often at variance, and pursued independent
courses of action, and thus laid themselves open to be con-
quered in detail.6 But as far as we can learn from history,
5 Lit. V. 1—Gens ante omnes alias "■ Five only of the Twelve assisted
eo magis dedita religionibus, quod ex- the Latins against Tarquinius Priscus.
celleret arte colendi eas. Arnob. VII.— Dion. Hal. III. p. 189. Arretium, in
Genetrix et mater superstitionis Etruria. 443, refused to join the rest in their
d
cism and symbolism; widely unlike the lively, plastic, phantasy-
full creed of the Greeks, whose joyous spirit found utterance in
song. The one was the religion of a caste, imposed for its
exclusive benefit on the masses, and therefore not an exponent
of national character, though influencing it; the other was the
creed of an entire people, voluntarily embraced from its adap-
tation to their wants—nay, called into being by them—and
necessarily stamped with the peculiar impress of their thoughts
and feelings. In consequence of increased intercourse with
other lands, in subsequent times, the mythology of Etruria
assimilated, in great measure, to that of Greece; yet there was
always this difference, that she held her creed, not as something
apart from all political systems, not as a set of dogmas which
deep-probing philosophy and shallow superstition could hold
in common, and each invest with its peculiar meaning. No; it
was with her an all-pervading principle—the very atmosphere
of her existence—a leaven operating on the entire mass of
society—a constant presence ever felt in one form or other—
a power admitting no rival, all-ruling, all-regulating, all-requir-
ing. Such was its sway, that it moulded the national character,
and gave the Etruscans a pre-eminently religious reputation
among the people of antiquity.5 Like the Roman Catholic in
after times, it was renowned as the religion of mysteries, of
marvels, of ceremonial pomp and observances. Its dominance
was not without one beneficial effect. It bound its votaries in
fetters, if not of entire harmony, at least of peace. Those civil
contests which were the disgrace of Greece, which retarded her
civilization, and ultimately proved her destruction, seem to have
been unknown in Etruria. Yet the power of her religion was but
negative; it proved ineffectual as a national bond, as an incite-
ment to make common cause against a common foe. The
several States were often at variance, and pursued independent
courses of action, and thus laid themselves open to be con-
quered in detail.6 But as far as we can learn from history,
5 Lit. V. 1—Gens ante omnes alias "■ Five only of the Twelve assisted
eo magis dedita religionibus, quod ex- the Latins against Tarquinius Priscus.
celleret arte colendi eas. Arnob. VII.— Dion. Hal. III. p. 189. Arretium, in
Genetrix et mater superstitionis Etruria. 443, refused to join the rest in their
d