The paper deals with the iconography and meaning of an Orientalizing amphora in the National Museum at Madrid.
According to the interpretation given by the author, the painting on it shows an open-air cult place in a grove. Cult places of this kind are mainly known through Giovenale riassunto latino dating fieldwork and literary evidence of later periods, whereas a contemporary representation as on the amphora at Madrid remains highly exceptional.
Together with finds of animal bones from San Giovenale and Tarquinia, the depiction on the amphora testifies to cult activities related to wilderness and deer in the 9 th to 7 th centuries BC in Etruria. We can conclude that there was an indigenous tradition of such cult activities, which at some time probably from the 6th century onwards were connected to the Greek Artemis.
The paintings upon it are in dark brown. Between ornamental stripes and triangles on the foot there is a big figural frieze showing trees or bushes. Between the trees, there seems to be represented something like Giovenale riassunto latino dating clearing in a forest, with a table standing in the middle of it.
On the table four objects can be distinguished, but it is difficult to say what they are supposed to be — they may be vessels, thymiateria or anthropomorphic idols.
Its antlers almost reach the top of the scene. Five spears made of branches exactly like the ones on the trees are stuck in the back and the neck of the stag. Certainly the whole frieze should be seen as belonging to one scene: Considering how little we know about the appearance of such cult sites from archaeological excavations, this reading is noteworthy. The existence of open-air sanctuaries in Etruria has been established for some time by archaeological excavations, for example at Pozzarello near Bologna, 7 but the archaeological record can only provide limited Giovenale riassunto latino dating in reconstructing their appearance and function.
The depiction of the table and the offerings on the Madrid Amphora is particularly
Giovenale riassunto latino dating, since archaeologists usually find the offerings buried Giovenale riassunto latino dating the ground, and thus we have little idea of how they were arranged before their final deposition.
Tables like the one depicted on the amphora
Giovenale riassunto latino dating otherwise known from representations in graves of the later seventh century BC.
In reality they probably were of bronze or wood. I would like to argue further that the stag, Giovenale riassunto latino dating riassunto latino dating to its dominant position, must have something to do with the Giovenale riassunto latino dating place. The scene seems to testify to the idea of a deity connected with wilderness, especially with wild game and hunting. But since it is almost intact, it comes most probably from a grave.
Hunting scenes appear on swords, razor blades, and other prestige objects in Etruria from the Villanova Period onward. On the Madrid Amphora, however, more is depicted than simply deer and hunting. Here the forest and deer pertain to cult activities and veneration.
Among the latter, are antlers or parts of antlers. According to the excavators, the bones were buried in the late eighties or early seventies of the seventh BC, together with ritually used pottery. Some of the antlers were not taken from dead animals but were collected after being
Giovenale riassunto latino dating by stags.
Thus their presence cannot be explained merely by cooking activities. Equally improbable is the existence of a workshop specializing in processing bones. In fact, the high number of antlers in Giovenale riassunto latino dating deposit points to cult activities connected with game and deer, and possibly with just as I have suggested for the Madrid Amphora.
The excavation report lists around fragments which can be related to cult activities of the ninth to the seventh centuries BC. The cult was started at a natural cave. It has been argued that there was no equivalent to Artemis-Diana in the Etruscan pantheon and that Greek Artemis was Giovenale riassunto latino dating relatively early in Etruria.
Pictures of Artemis reached Etruria on Corinthian vases, as alabastra from Caere and Vetulonia testify. A bucchero fragment of the sixth century BC from Veii bears a graffito saying Artimi 16yet the evidence for Etruscan Artemis being a goddess of hunting remains scarce during the sixth and fifth centuries BC.
The scene takes place in the middle of a forest at a spring where fawns are drinking.
In light of the inscription from Orvieto, the identification of the charioteer as Artemis seems perfectly convincing. One may object that Diana only later became a goddess of wilderness and hunting, and that due to Greek influence. This may actually be the case. Archaeological investigations have demonstrated that the sanctuary of Diana Nemorensis dates back to the eighth century BC, possibly even to the Late Bronze Age, but it remains unclear from what moment the goddess of Nemi was specifically called Diana and what character she had at the foundation of the cult.
One of the three female figures is holding a
Giovenale riassunto latino dating. It is also true that there is evidence from the fourth century BC onward for Diana of Nemi being a healing goddess, but during the Middle Republican Period this is the case for almost all gods. It is true that Diana was a distinctively Latin goddess, 35 but ritual and architectural forms could have easily traveled between Caere and adjacent Latium. In the court of the Museo delle Terme at Rome there is a little marble altar, probably from the first century AD fig.
On the left side there is a dog, on the back side a boar. The representation seems Giovenale riassunto latino dating repeat elements of Madrid amphora in important As discussed above, Artemis is attested on inscriptions in Etruria from the sixth century BC onwards, but her relation to deer and hunting is widely only from the fourth century BC.
The issue is part of a wider debate on the adoption and transformation in Italy of Eastern models, especially from Greece. At the same time, the Giovenale riassunto latino dating from Tarquinia and San Giovenale seem to point to the existence of indigenous hunting cults. Bonghi Jovino and C. Testimonianze archeologiche e ricostruzione storica.
The Archaeology of Latial votive religion. Camporeale, La caccia in EtruriaRome, Del Chiaro, Etruscan red-figured vase painting at CaereBerkeley, Ghini, Il santuario di Diana Aricina: Atti del
Giovenale riassunto latino dating a Roma febbraioforthcoming.
Giovenale Giovenale riassunto latino dating latino dating, I votivi anatomici in Italia: A cultural historyLos Angeles, Die Entdeckung ihrer Kunst seit Winckelmann.
Katalog einer Ausstellung im
Giovenale Giovenale riassunto latino dating latino dating vom Giovenale riassunto latino datingMainz, Rathje, Artumes in Etruria. The borrowed goddessin From Artemis to Diana. The goddess of man and beast. Acta Hyperborea 12,p. Scheid, Commentarii fratrum arvalium qui supersunt: Kunst und GeschichteMunich, Trendall, Vasi antichi dipinti del Vaticano: I owe a special thanks to Lisa M.
Mignone and Daniel Hogg for correcting this
Giovenale riassunto latino dating and to Rosanna Friggeri Soprintendenza speciale per i beni archeologici di Roma for the permission to publish the altar in figures An amphora by the Pittore delle Gru has also been found at Veii.
Bronze figurines of female and male from a deposit at Broglio Valdichiana: Krauskopf ; Nielsen and Rathjep. For a possible comparison to the figure of Artemis on the bronze mirror mentioned above see Fontannazfig. Gordon ; Fenelli ; T. Nielsen and Rathjep. Sommario - Documento successivo. Testo integrale PDF k Segnala questo documento. I owe a special thank Giovenale riassunto latino dating figurines of female and male deer from a For a possible compariso Indice illustrazioni Leggenda Fig.
Navigazione Indice Auteur Parole chiave. Numeri con testo integrale Lettere di informazione La Lettera di OpenEdition. Accesso abbonati Collegarsi Annulla.
The paper deals with the iconography and meaning of an Orientalizing amphora in the National Museum at Madrid. According to the interpretation given by the creator, the painting on it shows an open-air cult place in a grove. Cult places of this kind are mainly known through archaeological fieldwork and literary evidence of later periods, whereas a contemporary representation as on the amphora at Madrid remains highly exceptional.
Together with finds of animal bones from San Giovenale and Tarquinia, the depiction on the amphora testifies to cult activities related to wilderness and deer in the 9 th to 7 th centuries BC in Etruria. We can conclude that there was an indigenous tradition of such cult activities, which at some frequently probably from the 6th century onwards were connected to the Greek goddess Artemis.
The paintings upon it are in brunette brown. Between ornamental stripes and triangles on the foot there is a big figural frieze showing trees or bushes. Intervening the trees, there seems to be represented something like a clearing in a forest, with a table standing in the middle of it.
On the table four objects can be distinguished, but it is scabrous to say what they are supposed to be — they may be vessels, thymiateria or anthropomorphic idols.
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Gli imperatori della dinastia furono: The issue is part of a wider debate on the adoption and transformation in Italy of Eastern models, especially from Greece. LA Tacito , Historiae. Fenelli, I votivi anatomici in Italia: Atti del convegno a Roma febbraio , forthcoming. Quo civilia bella deflevit, quo proscribentis in aeternum ipse proscripsit. E proprio a questo periodo appartiene la cosiddetta scuola dei Sestii , di matrice filosofica.
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For a possible compariso Tutti gli esseri hanno finora creato qualcosa al di sopra di se stessi: Il difficile rapporto tra i filosofi e il potere imperiale, il declino della libera vita politica, costringono Seneca a continui compromessi tra il rigore morale dello stoicismo e la mediazione politica. As discussed above, Artemis is attested on inscriptions in Etruria from the sixth century BC onwards, but her relation to deer and hunting is widely proven only from the fourth century BC.
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