Disciplina Etrusca

Etruscan religion and mythology were partly incorporated into classical Roman culture, including the Roman pantheon. The Senate adopted key elements of their religion, which were perpetuated by haruspices and noble Roman families who claimed Etruscan descent, long after the general population had forgotten the language. However, in the last years of the Roman Republic the religion began to fall out of favor and was satirized by such notable public figures as Marcus Tullius Cicero. The Julio-Claudians, especially Claudius, who claimed a remote Etruscan descent, maintained a knowledge of the language and religion for a short time longer, but this practice soon ceased. A number of canonical works in the Etruscan language survived until the middle of the first millennium AD, but were destroyed by the ravages of time, decree of the Roman Senate, and by fire.

The Etruscan system of belief was an immanent polytheism; that is, all visible phenomena were considered to be manifestations of divine power, and that power was embodied in deities who acted continually on the world but could be dissuaded or persuaded by mortal men.

Long after the assimilation of the Etruscans, Seneca the Younger said that the difference between the Romans and the Etruscans was that

Whereas we believe lightning to be released as a result of the collision of clouds, they believe that the clouds collide so as to release lightning: for as they attribute all to deity, they are led to believe not that things have a meaning insofar as they occur, but rather that they occur because they must have a meaning.

Around the mun or muni, or tombs, were the man or mani (Latin Manes), the souls of the ancestors. In iconography after the 5th century BC, the deceased are shown traveling to the underworld. In several instances of Etruscan art, such as in the François Tomb in Vulci, a spirit of the dead is identified by the term hinthial, literally "(one who is) underneath".

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