Temples.
Nothing can prove more clearly the Turanian origin of the Etruscans than the fact that all we know of them is derived from their tombs. These exist in hundreds—it may almost be said in thousands—at the gates of every city; but no vestige of a temple has come down to our days. Had any Semitic blood flowed in their veins, as has been sometimes suspected, they could not have been so essentially sepulchral as they were, or so fond of contemplating death, as is proved by the fact that a purely Semitic tomb is still a desideratum among antiquaries, not one having as yet been discovered. What we should like to find in Etruria would be a square pyramidal mound with external steps leading to a cella on its summit; but no trace of any such has yet been detected. Their other temples—using the word in the sense in which we usually understand it—were, as might be expected, insignificant and ephemeral. So much so, indeed, that except from one passage in Vitruvius,[[158]] and our being able to detect the influence of the Etruscan style in the buildings of Imperial Rome, we should hardly be aware of their existence. The truth seems to be that the religion of the Etruscans, like that of most of their congeners, was essentially ancestral, and their worship took the form of respect for the remains of the dead and reverence for their memory. Tombs consequently, and not temples, were the objects on which they lavished their architectural resources. They certainly were not idolaters, in the sense in which we usually understand the term. They had no distinct or privileged priesthood, and consequently had no motive for erecting temples which by their magnificence should be pleasing to their gods or tend to the glorification of their kings or priests. Still less were they required for congregational purposes by the people at large.
The only individual temple of Etruscan origin of which we have any knowledge, is that of Capitoline Jupiter at Rome.[[159]] Originally small, it was repaired and rebuilt till it became under the Empire a splendid fane. But not one vestige of it now remains, nor any description from which we could restore its appearance with anything like certainty.
From the chapter of the work of Vitruvius just alluded to, we learn that the Etruscans had two classes of temples: one circular, like their structural tombs, and dedicated to one deity; the other class rectangular, but these, always possessing three cells, were devoted to the worship of three gods.
167. Plan and Elevation of an Etruscan Temple.
The general arrangement of the plan, as described by Vitruvius, was that shown on the plan above (Fig. 1), and is generally assented to by all those who have attempted the restoration. In larger temples in Roman times the number of pillars in front may have been doubled, and they would thus be arranged like those of the portico of the Pantheon, which is essentially an Etruscan arrangement. The restoration of the elevation is more difficult, and the argument too long to be entered upon here;[[160]] but its construction and proportions seem to have been very much like those drawn in the above diagram (Fig. 2). Of course, as wooden structures, they were richly and elaborately carved, and the effect heightened by colours, but it is in vain to attempt to restore them. Without a single example to guide us, and with very little collateral evidence which can at all be depended upon, it is hardly possible that any satisfactory restoration could now be made. Moreover, their importance in the history of art is so insignificant, that the labour such an attempt must involve would hardly be repaid by the result.
The original Etruscan circular temple seems to have been a mere circular cell with a porch. The Romans surrounded it with a peristyle, which probably did not exist in the original style. They magnified it afterwards into the most characteristic and splendid of all their temples, the Pantheon, whose portico is Etruscan in arrangement and design, and whose cell still more distinctly belongs to that order; nor can there be any doubt that the simpler Roman temples of circular form are derived from Etruscan originals.[[161]] It would therefore be of great importance if we could illustrate the later buildings from existing remains of the older: but the fact is that such deductions as we may draw from the copies are our only source of information respecting the originals.
We know little of any of the civil buildings with which the cities of Etruria were adorned, beyond the knowledge obtained from the remains of their theatres and amphitheatres. The form of the latter was essentially Etruscan, and was adopted by the Romans, with whom it became their most characteristic and grandest architectural object. Of the amphitheatres of ancient Etruria only one now remains in so perfect a state as to enable us to judge of their forms. It is that at Sutrium, which, however, being entirely cut in the rock, neither affords information as to the mode of construction nor enables us to determine its age. The general dimensions are 295 ft. in its greatest length by 265 in breadth, and it is consequently much nearer a circular form than the Romans generally adopted: but in other respects the arrangements are such as appear to have usually prevailed in after times.
Besides these, we have numerous works of utility, but these belong more strictly to engineering than to architectural science. The city walls of the Etruscans surpass those of any other ancient nation in extent and beauty of workmanship. Their drainage works and their bridges, as well as those of the kindred Pelasgians in Greece, still remain monuments of their industrial science and skill, which their successors never surpassed.
On the whole, perhaps we are justified in asserting that the Etruscans were not an architectural people, and had no temples or palaces worthy of attention. It at least seems certain that nothing of the sort is now to be found, even in ruins, and were it not that the study of Etruscan art is a necessary introduction to that of Roman, it would hardly be worth while trying to gather together and illustrate the few fragments and notices of it that remain.