- chapter 27: The gods and the places –
that there be enough space for the matrons (matres familiarum, de arch. 3.3.2) to be able to
walk up towards the cella with the cult statue.
The temples thus served as the space connecting the deities with their worshippers
who also participated in the rituals at the altar (not always oriented in the same direction
as the temple and often in a different location in the sanctuary such as at the Portonaccio
temple at Veii) and witnessed the observation of the signs performed by the especially
assigned priests in their designated inaugurated space (templum). All of these activities
were further coordinated with the deposition of votive offerings, and probably processions
with music that entered the sanctuary space winding their way towards the perceived
center, whether the main temple, altar, or other important area.
For Vitruvius, there was a distinction between the Etruscan/Tuscan land and “Tuscan-
like” architecture. For us today, modern Tuscany is very different from ancient Etruria, yet
the spirit of the Etruscan gods and their places is very much present. Even where hotels,
factories and highways dot the landscape, the distinctions in nature between mountain
tops and valleys, the transitions between farmland and city, and the roads connecting
as well as separating communities remind us of the close interaction between human
activity and topography. While we may no longer attribute our actions to the wishes of
the ancient deities, we owe the continuity of settlements and appreciation of the land to
the Etruscans and their Etrusca disciplina.
NOTES1 Etruscan deities tend to seem abstract and aloof. The Etruscan landscape, on the other hand,
is real and demands our close attention and appreciation (Edlund 1987). The images included
here serve as cues for readers abroad, but nothing can substitute the actual experience of the
Tuscan land. I thank Jean Turfa for suggesting the topic, and Beth Chichester (Department
of Classics, The University of Texas at Austin) for her expert help in preparing the images for
publication.
2 De Grummond and Simon 2006.
3 See Chapters 24 and 25.
4 In the following discussion, the term “sacred place” refers to any location where there is
evidence of an ancient (Etruscan) cult, whether an isolated offering, an altar or a building.
“Sanctuaries” refer to locations that preserve more elaborate features such as precincts, temples
or other buildings, or altars. If we focus on the relation between the place and its function for
religious rituals, a “sacred place” tends to emphasize the overall setting in nature, whereas
a “sanctuary” focuses on the manmade features. It is noteworthy that most textbooks on
ancient architecture present the building (temple etc.) totally void of its context, including
the approach and access.
5 Barker and Rasmussen 1998.
6 The degree to which Rome historically and culturally was part of Etruria continues to be
a topic of intense debate (Cornell 1995). In particular, examples of early architecture in
Rome (Capitoline temple, S. Omobono temples and architectural terracottas) may suggest
that already in the Archaic period Rome had ambitions grander than those of her Etruscan
neighbors (Hopkins 2010). I tend to believe that at least in the Archaic period, the
architectural practices were quite similar, with local variations, in the area of Etruria and
Latium, including Rome. For the sake of simplicity, I have included only examples from
Etruria proper concerning the gods and the places.
7 Edlund 1987; Edlund-Berry 2006.