- Nancy T. de Grummond –
real and mythological, that may provide information about Etruscan religious practice. Greek
prophetic fi gures were represented in Etruria as well, such as Chalchas, reading a liver (Fig. 7),
and Urphe (Orpheus), whose severed head seems to prophesy; de Grummond 2006a, 37–40.
8 De Grummond 2006a, 27 and 2006b, 27–30. Some have argued that Pava Tarchies is
equivalent to Tages, the leading Etruscan prophet, discussed below.
9 On the bezel she may be divining by means of a mirror, as a second naked nymph stands
nearby. De Grummond 2006a, 29–31; de Grummond 2006b, 30–31.
10 de Grummond 2011, 325–328.
11 Note, however, that on two mirrors that seem to show Umaele as intermediary for a prophecy,
a scribe seems to be writing down the prophecy delivered in the scene. De Grummond 2006a,
33–34.
12 Small 1982; de Grummond, 2006a, 27–29.
13 de Grummond, 2006a, 175–180.
14 The scene is saturated with Etruscan political and social content and Arnza should not be
construed as a child playing with a bird, as recently argued (cited in Maggiani 2005, 65).
15 Van der Meer, 1987; Maggiani 1982.
16 Nougayrol 1955; Rasmussen 2003.
17 Basic is Thulin 1968. For the various names of books see especially 1–12. See also de
Grummond 2006a. In spite of Thulin’s masterly account, there is still no systematic critical
treatment of the individual sources for our knowledge of the Etrusca disciplina. Phillips, 2006,
13–17, while reviewing ancient scholarship on Roman religion, mentions and evaluates a
number of the authors who were writing on Etruscan religious matters.
18 What is perhaps in the end surprising is that there is little indication that the Etruscans
practiced astrology in their systems of divination. Weinstock (1951) argued for such, but so
far the evidence is indirect.
19 Cic. de har. resp. 37; Censor. d.d. nat 17; Serv. D. Aen 3.537 and 8.398.
20 Macrob. Sat. 3.7.2.
21 Cic. de har. resp. 25.
22 Cic. de div. 1.20.
23 Pliny N.H. 2.138.
24 Pliny N.H. 2.199.
25 Juven. 5.13.62.
26 Lucret. 6.381.
27 Amm. Marc. 17.10.2.
28 Thulin I, 3–4.
29 Mart. Cap. II. 157. Cf. Fulgentius Serm. 48; Isid. Orig. 8.9.34; Festus 359; Cic. de div. 2.50.
30 Serv. Aen. 8.398; Cic. de div. 1.72.
31 Serv. Aen. 8. 398; Macrob. Sat. 5.19.13.
32 Censor. 14.6 (fatales); Festus 285 (rituales).
33 Amm. Marc. 23.5.10.
34 Pliny, NH 10.37
35 Leg. 2.21.
36 Listed in MacBain 1982, 82–104, passim.
37 Rawson 1985, 303–315 is the best general coverage of divination in Rome during this period.
38 Rawson 1985, esp. 312–316; de Grummond, 2006, 3. On the libri navales, Thulin I, 11–12,
quoting Vegetius, Epit. rei militaris 4.41.
39 Weinstock 1950 reviews the scraps of evidence and creates a coherent picture.
40 Turfa 2012 is basic. Rawson 1985, passim but esp. 309–312. Turfa, 2006a, 174–175.
41 Turfa, 2006a; Turfa 2012.
42 Thulin, III, 76–78. Rawson 1985, 28, 94; Heurgon, 228–229, 233. de Grummond, 2006a, 2.
43 De Grummond, 2006a, 30–31 and de Grummond and Simon, Appendix B, 191–192.