Final Draft - Preview Matter - Florida State University

More documents

Recommendations

Info

of both humans and beasts. Because the urns all share similar elements, with variations according to the execution of the artist, I will treat them as a group. A wolf, wolf-man, or a man wearing a wolf-skin rises from a cylindrical feature, which is probably a well. The figure is bound by a chain attached to the well or held by some of the other figures that surround him. On almost every example, a bearded man stands above or near the wolf-creature, emptying the contents of a patera onto the wolf-man with his right hand. He often holds a sword in his left hand. To the left of, or surrounding, the bearded figure, are a number of warriors bearing arms. A Vanth often appears in this scene standing above or near one of the attendants or soldiers being attacked by the wolf-man. In several examples, an attendant is on the ground dead or dying. E. Simon argues that the bearded male wearing a cap and holding a patera is Sisyphos, who has captured and chained Thanatos. 332 I believe that Simon’s idea is plausible, but it is not the best choice of the possible interpretations. She identifies one of the figures in the scene as Ares, the Greek god of war; however, there are no iconographic elements to distinguish this warrior from any of the others on the ash urn. Another problem with this interpretation, which is tied to a larger issue, is that Simon has sought a Greek solution to this Etruscan scene. As mentioned in Chapter One, this trend is all too prevalent in the study of Etruscan myth. 333 While not as many clearly identifiable Etruscan myths have survived as their Greek counterparts, the Etruscans no doubt possessed a rich mythology of their own as is indicated by the great many art objects which preserve visual narratives in addition to the myths recorded in Greek and Roman texts. An Italian source for the scene on this urn may provide a better match given the number of artifacts that feature the wolf-man and the significance of the wolf in Italy. There is yet another interpretation of the scene on these urns, and it is the one that has been most accepted by scholars even though it seems to me the least likely. This scene was linked by H. Brunn and G. Körte to a passage in Pliny the Elder’s Natural History. 334 The annals record the memory of lightning being coerced or compelled by certain rites and prayers. There is an old report in Etruria, concerning the coming of the monster, called Olta and summoned by Porsenna, to the city of Volsinii after it 332 Simon 1997, 454, and Krauskopf 1987, 67. The tale of Sisyphus chaining of Death is not preserved in the Iliad but in a scholium to Iliad 6.153 and in a fragment of Phrynicus (fr. 119 Jacoby). Hostetter (1978, 264) proposes that these scenes may be the chaining of Aita-Calu, but he does not propose a narrative to accompany the scene. No doubt this follows Simon’s interpretation but merely shifts the name from Greek to Etruscan. 333 De Grummond 2006a, xii. 334 Brunn and Körte 1872-1916, 16-24. 67
had been devastated at the time when Porsenna was king. Before him, Lucius Piso, an important author, records in his Annals I that this was first done more wisely by Numa, a rite which Tullius Hostilius likewise copied but was struck by lightning. 335 This passage mentions a monstrum called Olta. It does not, however, describe Olta in any way. The only information to be gleaned from this passage is that Olta is somehow connected to lightning and divination, and that the king Porsenna was involved in summoning or exorcising him. At no point does this passage mention that Olta is a wolf-headed “monster.” “Monstrum” can be translated as “portent;” it is not necessarily a strange and terrifying creature. Even though there is no basis for assuming Olta to be a wolf-man and the entry in I rilievi delle urne etrusche concerning these urns indicates that Brunn and Körte were not entirely convinced of this association between text and image, 336 many scholars, e.g. J. Elliot, J. Heurgon, and J. Szilágyi have accepted this identification and have used it to identify the other wolf-men in Etruria as Olta. 337 This is an instance in which we have a hypothesis that has managed to slip into scholarship as fact due to its age and the influence of the work in which it appeared. 338 Instead of these possibilities, I propose that these urns represent a mythologem found in Fasti Book 3.291-326. In his poem concerning the Roman calendar, Ovid recounts a tale of the Roman king Numa attempting to expiate a thunderbolt. The proper ritual is unknown to Numa, and his wife Egeria advises him to seek out knowledge from the gods, Faunus and Picus, who are native to the soil of Italy. She tells him that he must go to a spring at which these gods drink and bind them in chains. Numa goes to the spring, offers the sacrifice of a sheep, and sets out bowls of wine for them to drink. When the gods arrive, they take their fill of the wine and fall into a drunken slumber. During their nap, they are shackled by Numa. When they rise from their sleep, they struggle and fight to break free of the chains but are unsuccessful. Numa questions them and receives the information he desired. 339 One can only speculate that this may be why 335 Plin. HN. 2.54.140. Latin Text taken from Pliny Natural History Books 1-2, Vol. 1, edited by G.P. Goold, Loeb Classical Library, Cambridge, MA: Harvard <strong>University</strong> Press, 1997, p. 276,. (Translation by Author.) Exstat annalium memoria sacris quibusdam et precationibus vel cogi fulmina vel inpetrari. vetus fama Etruriae est inpenetratum, Volsinios urbem depopulatis agris subeunte monstro quod vocavere Oltam, evocatum a Porsina suo rege. et ante eum a Numa saepius hoc factitatum in primo annalium suorum tradit L. Piso, gravis auctor, quod imitatum parum rite Tullum Hostilium ietum fulmine. 336 The entry identifying this figure as Olta is punctuated with a question mark. 337 Elliott 1995, 17-33; Heurgon 1991, 1253-9; Szilágyi 1997, 35-7. 338 De Grummond 2006a, 14. 339 Ov. Fast. 3.291-326. 68
Page 1 and 2:
THE FLORIDA STATE UNIVERSITY COLLEG
Page 3 and 4:
This work is dedicated to my loving
Page 5 and 6:
TABLE OF CONTENTS List of Figures v
Page 7 and 8:
Fig. II.8. Rear Wall of the Tomb of
Page 9 and 10:
Fig. III.13. Etruscan Bronze Ash Ur
Page 11 and 12:
Fig. V.7. Etruscan Bronze Mirror De
Page 13 and 14:
ABSTRACT This dissertation is an in
Page 15 and 16:
physiognomy was discovered at Hohle
Page 17 and 18:
or for the death of someone else, w
Page 19 and 20:
left with an incomplete appraisal o
Page 21 and 22:
presentation of the Battle of Actiu
Page 23 and 24:
are more distinct mirrors by the na
Page 25 and 26:
its prerogatives and its essence ar
Page 27 and 28:
Given the importance of the cult of
Page 29 and 30: In general, theriomorphic and theri
Page 31 and 32: paradoxical, as the loss of a valua
Page 33 and 34: metaphor that could be used by man
Page 35 and 36: students of comparative religion in
Page 37 and 38: there is not a wealth of literary n
Page 39 and 40: Faunus and Silvanus are also associ
Page 41 and 42: CHAPTER 2: THE SERPENT The serpent
Page 43 and 44: Corinthian vase painting.) In this
Page 45 and 46: used as decorative support elements
Page 47 and 48: Phersipnai, but these heads are bad
Page 49 and 50: creature of the earth, and even his
Page 51 and 52: of Aesculapius’ birth, a goat nur
Page 53 and 54: II.11). On this medallion, a person
Page 55 and 56: serpent chooses both the time and p
Page 57 and 58: household divinities such as the Pe
Page 59 and 60: Vergil’s statement that Aeneas wa
Page 61 and 62: CHAPTER 3: THE WOLF AND CANINES Dow
Page 63 and 64: P. Defosse proposes that the connec
Page 65 and 66: are not alone on this vessel, and o
Page 67 and 68: y reference to his barking, 253 and
Page 69 and 70: Finally seizing the moment, Arruns
Page 71 and 72: the shape of a man, from that of a
Page 73 and 74: passage, 280 which would accord wit
Page 75 and 76: history of the Lupercalia and the w
Page 77 and 78: Period in Rome as can be seen in ar
Page 79: Pan or Faunus, 327 but Inuus seems
Page 83 and 84: Ovid takes place at a water source
Page 85 and 86: figure has been identified as a wol
Page 87 and 88: suggestion is plausible, but due to
Page 89 and 90: narrative and alternative iconograp
Page 91 and 92: eproduction of animals. 376 These a
Page 93 and 94: Mars in line nine. Similarly, Turca
Page 95 and 96: anch, 397 objects that likely stres
Page 97 and 98: appear as Juno Sospita, clad in a g
Page 99 and 100: Lanuvium, and indeed there is one l
Page 101 and 102: SISPITE and demonstrates the variat
Page 103 and 104: that it may be Greek. 433 Gordon st
Page 105 and 106: the etymology of her name indicates
Page 107 and 108: of Faunus in poetry and art, which
Page 109 and 110: probably derives from Sumerian mode
Page 111 and 112: A bull therianthrope identified as
Page 113 and 114: efers to the bull-headed man as Dio
Page 115 and 116: ecent discussion of the perception
Page 117 and 118: The rites of Bacchic cult practice
Page 119 and 120: was likely difficult even for the a
Page 121 and 122: Layed me out in the deep sand. That
Page 123 and 124: Perhaps we are meant to interpret t
Page 125 and 126: CHAPTER 6: AVIANS Gods and birds sh
Page 127 and 128: for the Romans, and it may be that
Page 129 and 130: When we speak of totemism we actual
Page 131 and 132:
One curious example of an avian the
Page 133 and 134:
votive 592 (Fig. VI.7) and decorati
Page 135 and 136:
hyta. 611 On the other hand, the sw
Page 137 and 138:
of a lost Apulian drinking cup form
Page 139 and 140:
labeled, These, the Etruscan Theseu
Page 141 and 142:
image was also used as an indicator
Page 143 and 144:
The imagery used to represent hybri
Page 145 and 146:
god or goddess or the popularity of
Page 147 and 148:
Fig. I.2. Roman Fresco Depicting a
Page 149 and 150:
Fig. II.2. Sculpture of the so-call
Page 151 and 152:
Fig. II.4. Etruscan Black Figure Hy
Page 153 and 154:
Fig. II.6. Detail of an Etruscan Fr
Page 155 and 156:
Fig. II.8. Rear Wall of the Tomb of
Page 157 and 158:
Fig. II.10. Roman Marble Statue of
Page 159 and 160:
Fig. II.12. Detail of a Roman Marbl
Page 161 and 162:
Fig. II.14. Drawing of a Roman Fres
Page 163 and 164:
Fig. III.2. Reconstruction of an Et
Page 165 and 166:
Fig. III.4. Detail of an Etruscan P
Page 167 and 168:
Fig. III.6. Etruscan Bucchero Oinoc
Page 169 and 170:
Fig. III.8. Etruscan Painted Terrac
Page 171 and 172:
Fig. III.10. Line Drawing of an Etr
Page 173 and 174:
Fig. III.12. Etruscan Terracotta Ci
Page 175 and 176:
Fig. III.14. Pontic Plate by the Ti
Page 177 and 178:
Fig. III.16. Etruscan Bronze Statue
Page 179 and 180:
Fig. IV.2. Roman Bronze Statuette o
Page 181 and 182:
Fig. IV.4. Latin Painted Terracotta
Page 183 and 184:
Fig. IV.6. Etruscan Bronze Mirror C
Page 185 and 186:
Fig. IV.8. Imperial Roman Bronze Co
Page 187 and 188:
Fig. IV.10. Etruscan Bronze Statuet
Page 189 and 190:
Fig. V.1. Etruscan Engraved Bronze
Page 191 and 192:
Fig. V.3. Etruscan Red-Figure Plate
Page 193 and 194:
Fig. V.5. Roman Terracotta Revetmen
Page 195 and 196:
Fig. V.7. Etruscan Bronze Mirror De
Page 197 and 198:
Fig. V.9. Etruscan Gold Pendant Rep
Page 199 and 200:
Fig. V.11. Etruscan Bucchero Oinoch
Page 201 and 202:
Fig. VI.2. Line Drawing of an Engra
Page 203 and 204:
Fig. VI.4. Terracotta Antefix from
Page 205 and 206:
Fig. VI.6. Monumental Stone Relief
Page 207 and 208:
Fig. VI.8. Etruscan Bronze Statuett
Page 209 and 210:
Fig. VI.10. Line Drawing of the Ton
Page 211 and 212:
Fig. VI.12. Water Color Rendition o
Page 213 and 214:
Serv. Ad. Aen. VII, 761. 37 Val. Ma
Page 215 and 216:
Bare, C.P. 2001. “The Iconography
Page 217 and 218:
Buxton, R. 1994. “The Wolf and We
Page 219 and 220:
_____. 2000b. “Mirrors and Mantei
Page 221 and 222:
Felton, D. 1999. Haunted Greece and
Page 223 and 224:
Harrington, F.H. and C.S. Asa. 2003
Page 225 and 226:
Kirk, G.S. 1970. Myth: Its Meaning
Page 227 and 228:
Mannhardt, W. 1884. Mythologische F
Page 229 and 230:
_____. 1975. The Etruscans. Transla
Page 231 and 232:
_____. 1982. “A Mirror in the Duk
Page 233 and 234:
Simon, E. 1973. “Die Tomba dei To
Page 235 and 236:
_____. 2000. The Etruscans. Trans.
Page 237 and 238:
Winter, N. 2006. “Gorgons, Minota
show all

Final Draft - Preview Matter - Florida State University

You also want an ePaper? Increase the reach of your titles

Delete template?

Save as template?