FURTHER READINGA comprehensive treatment of the cults of pre-Roman Italy is lacking. There are some short
syntheses on Italian religions, such as Prosdoscimi (1989), Bianchi (1978), and de Cazanove
(1993). For Etruscan religion see Colonna (1985) and Briquel and Gaultier (1997). For the
relationship with Roman cults see Dumézil (1974) and Beard et al. (1998). For the historical
development of the conflictual Italian–Roman relationship (religion included) see especially
Cornell (1995) and Hinard (2000).
Some large inscriptions have been regarded as the main access to Italian cults. Epigraphical
sources are collected by Rix (2002), who replaced the early Handbuchof E. Vetter, brought
up to date by Poccetti (1979); M. Crawford (forthcoming) promises a vision of the inscrip-
tions in their material quality. The tabulae Iguvinaehave been edited since Renaissance times;
see more recently Devoto (1940, 1977), Poultney (1959), Prosdoscimi (1984, 1985, 1989),
and Sisani (2001). The tablet of Agnonia has been studied by a recent conference (Del Tutto
Palma 1996). A commented edition of the iuvilasof Capua has been offered by Franchi De
Bellis (1981); of the cippusof Abella by Franchi de Bellis (1988); of the dedication in the
sanctuary of Mefitis at Rossano di Vaglio by Lejeune (1990), to be supplemented by Poccetti
(2001); of the inscriptions of Pietrabbondante by La Regina (1966). The legends and mon-
etary types are fundamental for our understanding of the political, cultural, and religious
identity of the pre-Roman communities, too (Rutter 2001). Recently, interest in the sanctuaries
has grown (de Cazanove and Scheid 2003; Ribichini forthcoming). The series Fana Templa
Delubra(in preparation) intends a systematic treatment of all the relevant sources. For the
moment, a multitude of most informative regional studies exists (Luoghi1996).Pre-Roman Italy, Before and Under the Romans 57ACTC04 25/04/2007 09:26 AM Page 57