No less than twelve different thunderbolts were known to them. They believed in a thunderbolt of prophecy, one of authority, one of law, one of wish, one of admonition, one of approval, one of help, one of prosperity, one of falsehood, one of plague, one of threats, and one of murder. Every transaction in life, with the best or the worst of mankind, might have been accompanied by an approving or disapproving thunder-clap. They firmly believed the thunderbolts used by the Supreme Deity were all manufactured in the fiery interior of Mount Ætna. They possessed no ritual of the dead like the Egyptians, but a thunderbolt ritual. Every day of the year that brought thunder had its special signification. All the veiled gods, and _nine_ of the secondary gods, had the power of thundering. Their conception of angry, jealous, persecuting, thundering, and lightning divinities has much in common with the Jewish and Phœnician ideals of the Supreme Deity. This peculiarity the Northerns shared in their conception of Thor. The Etruskan belief, that aërolites were thunderbolts sent by the angels against the Titans, has a great analogy with the Persian legends assuming these to have been hurled by the Fervers against the Devas. Their superior divinities are, like the kings or priests of Persia, Assyria, and Babylon, provided with wings. Jupiter, Diana, Minerva (a kind of female Mercury with the Etruskans, who had wings not only on her shoulders, but also on her feet) and Venus were all winged; others, like Proserpina (Persephone), Amor (Eros), and the Furies, had wings on their heads. White and black winged genii (angels and demons) are plentiful in the subterranean tombs of the old Etruskan town, Tarquinium. According to Dempster, their cars even are often provided with wings. What was a metaphor with the Greeks was turned by the Etruskans into matter-of-fact. Euripides in his ‘Orestes’ speaks of the winged car of Phœbus, and on some Eleusian coins Ceres is seen sitting in a winged car, drawn by two serpents.