DOCSLIB.ORG

Beltaine 2011

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Volume 1, Issue 2 05-01-2011 Crane Chatter Beltaine Edition A publication by Three Cranes Grove, ADF S P E C I A L P O I N T S O F I N T E R - EST: Around the Fire with the Senior Druid IP Classes with Rev. Michael J. Dangler begin flowed easily in an atmos- level of involvement this summer Last night (as I‘m writing this) we had our monthly phere of trust and support. doesn‘t either. What ComFest Booth Dedicant Program meet- We gave ideas to one matters is that there is a Dublin Irish member who was having safe place for people to Festival ing. It was a small group difficulty making contact go to get questions an- Icelandic Talks and we got started a little late, and so the conversa- with housewights in her swered and support for Meditation residence. I was struck as their spiritual path. Classes contin- tion started rather infor- ue mally, even though there I left the meeting, that As the weather warms was a set curriculum. I THIS is what a spiritual up, I encourage everyone community is all about. to take advantage of that INSIDE THIS am working through Ian ISSUE: Corrigan‘s Nine Moons There are lots of types and get out there. This of pagan organization. was a time when our an- Around the Fire with program, and mentioned a 1 the Senior Druid contradiction I saw, or Some are networking on- cestors would have been ly. Some are spiritual, faring forth, so we should Beltaine 2 thought I saw, between his concept of the Gate- and some are a combina- consider doing the same. Luperca—The Wolf tion of both. Some see Go to a workshop, meet- 3 keeper and my own. A Mother Goddess couple of people saw no each other once a month ing, or ritual. Meet with Poetry a la Crane 8 contradiction, explained at the full moon and on fellow pagans, learn from it, and I actually came to high days and that‘s it. them, teach them, and In the Kitchen with 9 Some see each other at continue to grow a com- Skarlett understand it in a different every moon phase. And munity that supports its Nature Spirit Medita- way. This led to a discus- 10 tion sion of when to invoke then some are like Three members no matter what 11 Cranes, with a full sched- spiritual path they are on. A Mayan Experience and work with a gate keeper and when not to, ule of activities, rituals, As Beltane is the time for Review of Ostara service, and meetings. fertility and growth, ap- 15 with some of us doing it 2011 all the time, but others not Even within that, there are ply that energy to your Bardic Inspiration by 17 different levels of in- own spiritual path so you the Grove Bard if we are at an established shrine. The conversation volvement. Some people can share it with others. Freyja’s Frozen Heart 19 then turned to Outdwell- are good with once a month. Others get Nine blessings! Review of Hermetic ers with the same conver- 20 Magic sation of when you in- twitchy if they go a week without a crane fix. Survey of My Little clude that in your person- 22 Ponies al workings and when you The important point is that the type of organiza- Future Events 26 don‘t. The conversation tion doesn‘t matter. The Three Cranes Grove, ADF P a g e 3 Luperca – The Wolf-Mother Goddess Also known as: Lupa; The She- of my lowest points and in some Wolf; personal danger last year I had a Culture: Roman vivid reassuring dream. For this I Iconography: Luperca is usually owe her greatly. depicted as a she wolf and often with obvious breasts. Often twins The Capitoline Statue: are near by or being suckled by her. Some Favored People: Children & The Capitoline Wolf is statue of others in distress, strong independ- Luperca with twins underneath ent women, prostitutes & sex work- and has become a symbol of both ers, shepherds and farmers, canine the city of Rome and her ancient related people. empire. Her distended teats and and Apollo). Sacred Dates: February 15: Luper- gnarling expression show her as a calia; Feburary 21: Feralia. mother ready to defend her young. The Mythology: Sacred Site: The Lupercal Cave at famous statue itself is currently under the foot of Palatine Hill in Rome, debate since recent tests seem to indi- "Sometimes I remember it one way, Italy. cate that it only dates to the 1200s CE sometimes another... if I'm going to and it seems to possibly be a replace- have a past, I prefer it to be multiple Luperca is a rather obscure goddess ment for the lost or destroyed original choice! Ha ha ha!" – most know little of her or are all statue which is referenced prior to this -The Joker, The Killing Joke together unaware of her, so I hope date (at least the 10th century) as be- On the banks of the flowing Tiber this project does a little to rectify ing on display at the Pope's Lateran two twins are nursed by a she-wolf that issue. Palace where trials were held 'at the under a sacred fig tree near her cave wolf' ( http://en.wikipedia.org/wiki/ home. This is the image that is most My first exposure to her was a re- Capitoline_Wolf ). The statue re- connected to Luperca – however the production statue of the Capitoline mained there until it was transferred exact details of this scene such as the wolf in Eden Park of Cincinnati, over to the Palazzo dei Conservatori identity of the twins and parentage of Ohio. The statue was a gift from the Museum on Capitoline Hill by Pope the twins varies from tale to tale. city of Rome since Cincinnati was Sixtus IV in 1471. The twins under her named after the Roman hero Cin- were probably added at this point. In In what seems to be the oldest my- cinnatus in part due to the similarity 1586 she was then mounted on a ped- thology featuring Luperca the set of of the climate and geography to estal and moved to her current location twins underneath her were not Rom- Rome with a river and seven hills. at the Stanza Della Lupa. ulus and Remus – that particular myth seems to have come later and I took Latin class in High School Origins: acquired elements from an earlier where we celebrated various im- myth. The She-wolf's first adopted portant Roman holidays with little This is a highly debated topic and children seem to be the offspring of games and food. For some reason there are various origins debated for Mercury and a Nymph variously Lupercalia left an impression on me Luperca from Etruscan, Latin, Greek called Larunda, Lara, Lala, Tacita, or and I found a way to celebrate it in and other cultures. One hypothesis the Silent Goddess (she was also some fashion each year. When I current among the Romans holds that considered to be the same as Etrus- formally became a Pagan I began she and the Lupercalia may have come can goddess of death: Mania). giving honors every year to the she- from Greek settlers from around Mt. wolf. In the past couple of years she Lykaion who held a version of the Lara was the daughter of the river showed up in a few journeys and Lykaia and Luperca was derived from god Almo, and was very talkative, seems to have taken on a motherly the wolf deities / wolf-forms of several this attribute got her into trouble role towards me. When I was at one different deities (such as Pan, Zeus, when she reported on Jupiter's desire P a g e 4 Crane Chatter P a g e 4 Luperca – The Wolf-Mother Goddess—(cont from page 2) In a version told by Plutarch, a Rhea Silvia made into a Vestal Vir- for and attempted seduction of her gin. She had twins fathered by Mars sister Juturna to Juno. In a rage, Ju- phallus arose from a hearth in the who were raised by at first Luperca piter tore out her tongue so she home of King Tarchetios of Alba and then Faustulus and his wife Acca could no longer talk and sent her Longa and remained there for many Larenta. When they grew up they away to become a nymph of infer- days. A prophecy was given that if a killed Amulius and gave the throne to nal marshes. Mercury took her to virgin had intercourse with it she Numitor before heading off to found the underworld and on the way in a would then conceive a hero of great Rome around the area of the Lupercal sacred grove (probably of ether fame and strength. Tarchetios sent cave. Later on a story developed Hecate or Bona Dea (Wiseman one of his daughters to do the deed, where Remus was killed by Celer, a 2004, 80)) she was raped by Mercu- but she thought it was beneath her guard whose name meant fast, (or in ry (although some variants of the and so had a slave girl use the magic other versions by a guard named Fa- myths say it was consensual). She phallus instead. Tarchetios was furi- bius) after he rashly jumped over a gave birth to twins who became the ous and tried to have the twins who wall (or a ditch) instead of heading first two twin Lares (guardians of were born of the slave girl killed through the gate (in some versions the crossroads, fields, household through exposure by casting them Celer flees to Etruria after the mur- spirits, and often considered to be adrift in a box on the Tiber river.
Recommended publications
  • Transcript 6

    Transcript 6

    Transcript What was the Parentalia? Dr Emma-Jayne Graham: The Parentalia was a nine-day Roman festival that took place every year between 13th and 21st February. During the festival families would gather together to celebrate, to remember and to appease the dead. Initially in their homes but also in the cemetery. The main purpose of the Parentalia seems to have been to make sure that the restless dead were content in the afterlife. That they stayed in their graves and that they didn’t terrorise the living. The first eight days of the Parentalia saw people in their homes performing rituals of purification. And for this reason we know very little about these private aspects of the festival. But, on the final day, known as the Feralia they would congregate in the cemetery and honour the dead with a very public display of offerings, of prayers and of flowers. Culminating in a great banquet held right there in the cemetery outside the tomb and in the company of their ancestors. And some tombs were equipped with small ovens. Meaning that fresh bread could be made right there on the spot ready for the occasion. And individual graves also sometimes had tubes inserted into them so that the dead could receive their share of the wine, of the honey and of the bread that their relatives were enjoying. The poet Ovid writes about the Parentalia in his work on the Roman calendar and he describes it as an inauspicious time for business and for weddings. Because it was a moment when the unlucky shades of the dead were very close to the world of the living.
  • Domitian's Arae Incendii Neroniani in New Flavian Rome

    Domitian's Arae Incendii Neroniani in New Flavian Rome

    Rising from the Ashes: Domitian’s Arae Incendii Neroniani in New Flavian Rome Lea K. Cline In the August 1888 edition of the Notizie degli Scavi, profes- on a base of two steps; it is a long, solid rectangle, 6.25 m sors Guliermo Gatti and Rodolfo Lanciani announced the deep, 3.25 m wide, and 1.26 m high (lacking its crown). rediscovery of a Domitianic altar on the Quirinal hill during These dimensions make it the second largest public altar to the construction of the Casa Reale (Figures 1 and 2).1 This survive in the ancient capital. Built of travertine and revet- altar, found in situ on the southeast side of the Alta Semita ted in marble, this altar lacks sculptural decoration. Only its (an important northern thoroughfare) adjacent to the church inscription identifies it as an Ara Incendii Neroniani, an altar of San Andrea al Quirinale, was not unknown to scholars.2 erected in fulfillment of a vow made after the great fire of The site was discovered, but not excavated, in 1644 when Nero (A.D. 64).7 Pope Urban VIII (Maffeo Barberini) and Gianlorenzo Bernini Archaeological evidence attests to two other altars, laid the foundations of San Andrea al Quirinale; at that time, bearing identical inscriptions, excavated in the sixteenth the inscription was removed to the Vatican, and then the and seventeenth centuries; the Ara Incendii Neroniani found altar was essentially forgotten.3 Lanciani’s notes from May on the Quirinal was the last of the three to be discovered.8 22, 1889, describe a fairly intact structure—a travertine block Little is known of the two other altars; one, presumably altar with remnants of a marble base molding on two sides.4 found on the Vatican plain, was reportedly used as building Although the altar’s inscription was not in situ, Lanciani refers material for the basilica of St.
  • The Evolution of the Roman Calendar Dwayne Meisner, University of Regina

    The Evolution of the Roman Calendar Dwayne Meisner, University of Regina

    The Evolution of the Roman Calendar Dwayne Meisner, University of Regina Abstract The Roman calendar was first developed as a lunar | 290 calendar, so it was difficult for the Romans to reconcile this with the natural solar year. In 45 BC, Julius Caesar reformed the calendar, creating a solar year of 365 days with leap years every four years. This article explains the process by which the Roman calendar evolved and argues that the reason February has 28 days is that Caesar did not want to interfere with religious festivals that occurred in February. Beginning as a lunar calendar, the Romans developed a lunisolar system that tried to reconcile lunar months with the solar year, with the unfortunate result that the calendar was often inaccurate by up to four months. Caesar fixed this by changing the lengths of most months, but made no change to February because of the tradition of intercalation, which the article explains, and because of festivals that were celebrated in February that were connected to the Roman New Year, which had originally been on March 1. Introduction The reason why February has 28 days in the modern calendar is that Caesar did not want to interfere with festivals that honored the dead, some of which were Past Imperfect 15 (2009) | © | ISSN 1711-053X | eISSN 1718-4487 connected to the position of the Roman New Year. In the earliest calendars of the Roman Republic, the year began on March 1, because the consuls, after whom the year was named, began their years in office on the Ides of March.
  • What the Romans Knew Piero Scaruffi Copyright 2018 • Part II

    What the Romans Knew Piero Scaruffi Copyright 2018 • Part II

    What the Romans knew Piero Scaruffi Copyright 2018 http://www.scaruffi.com/know • Part II 1 What the Romans knew Archaic Roma Capitolium Forum 2 (Museo della Civiltà Romana, Roma) What the Romans Knew • Greek! – Wars against Carthage resulted in conquest of the Phoenician and Greek civilizations – Greek pantheon (Zeus=Jupiter, Juno = Hera, Minerva = Athena, Mars= Ares, Mercury = Hermes, Hercules = Heracles, Venus = Aphrodite,…) – Greek city plan (agora/forum, temples, theater, stadium/circus) – Beginning of Roman literature: the translation and adaptation of Greek epic and dramatic poetry (240 BC) – Beginning of Roman philosophy: adoption of Greek schools of philosophy (155 BC) – Roman sculpture: Greek sculpture 3 What the Romans Knew • Greek! – Greeks: knowing over doing – Romans: doing over knowing (never translated Aristotle in Latin) – “The day will come when posterity will be amazed that we remained ignorant of things that will to them seem so plain” (Seneca, 1st c AD) – Impoverished mythology – Indifference to metaphysics – Pragmatic/social religion (expressing devotion to the state) 4 What the Romans Knew • Greek! – Western civilization = the combined effect of Greece's construction of a new culture and Rome's destruction of all other cultures. 5 What the Romans Knew • The Mediterranean Sea (Mare Nostrum) – Rome was mainly a sea power, an Etruscan legacy – Battle of Actium (31 BC) created the “mare nostrum”, a peaceful, safe sea for trade and communication – Disappearance of piracy – Sea routes were used by merchants, soldiers,
  • INGO GILDENHARD Cicero, Philippic 2, 44–50, 78–92, 100–119 Latin Text, Study Aids with Vocabulary, and Commentary CICERO, PHILIPPIC 2, 44–50, 78–92, 100–119

    INGO GILDENHARD Cicero, Philippic 2, 44–50, 78–92, 100–119 Latin Text, Study Aids with Vocabulary, and Commentary CICERO, PHILIPPIC 2, 44–50, 78–92, 100–119

    INGO GILDENHARD Cicero, Philippic 2, 44–50, 78–92, 100–119 Latin text, study aids with vocabulary, and commentary CICERO, PHILIPPIC 2, 44–50, 78–92, 100–119 Cicero, Philippic 2, 44–50, 78–92, 100–119 Latin text, study aids with vocabulary, and commentary Ingo Gildenhard https://www.openbookpublishers.com © 2018 Ingo Gildenhard The text of this work is licensed under a Creative Commons Attribution 4.0 International license (CC BY 4.0). This license allows you to share, copy, distribute and transmit the text; to adapt the text and to make commercial use of the text providing attribution is made to the author(s), but not in any way that suggests that they endorse you or your use of the work. Attribution should include the following information: Ingo Gildenhard, Cicero, Philippic 2, 44–50, 78–92, 100–119. Latin Text, Study Aids with Vocabulary, and Commentary. Cambridge, UK: Open Book Publishers, 2018. https://doi. org/10.11647/OBP.0156 Every effort has been made to identify and contact copyright holders and any omission or error will be corrected if notification is made to the publisher. In order to access detailed and updated information on the license, please visit https:// www.openbookpublishers.com/product/845#copyright Further details about CC BY licenses are available at http://creativecommons.org/licenses/ by/4.0/ All external links were active at the time of publication unless otherwise stated and have been archived via the Internet Archive Wayback Machine at https://archive.org/web Digital material and resources associated with this volume are available at https://www.
  • The Grave Goods of Roman Hierapolis

    The Grave Goods of Roman Hierapolis

    THE GRAVE GOODS OF ROMAN HIERAPOLIS AN ANALYSIS OF THE FINDS FROM FOUR MULTIPLE BURIAL TOMBS Hallvard Indgjerd Department of Archaeology, Conservation and History University of Oslo This thesis is submitted for the degree of Master of Arts June 2014 The Grave Goods of Roman Hierapolis ABSTRACT The Hellenistic and Roman city of Hierapolis in Phrygia, South-Western Asia Minor, boasts one of the largest necropoleis known from the Roman world. While the grave monuments have seen long-lasting interest, few funerary contexts have been subject to excavation and publication. The present study analyses the artefact finds from four tombs, investigating the context of grave gifts and funerary practices with focus on the Roman imperial period. It considers to what extent the finds influence and reflect varying identities of Hierapolitan individuals over time. Combined, the tombs use cover more than 1500 years, paralleling the life-span of the city itself. Although the material is far too small to give a conclusive view of funerary assem- blages in Hierapolis, the attempted close study and contextual integration of the objects does yield some results with implications for further studies of funerary contexts on the site and in the wider region. The use of standard grave goods items, such as unguentaria, lamps and coins, is found to peak in the 1st and 2nd centuries AD. Clay unguentaria were used alongside glass ones more than a century longer than what is usually seen outside of Asia Minor, and this period saw the development of new forms, partially resembling Hellenistic types. Some burials did not include any grave gifts, and none were extraordinarily rich, pointing towards a standardised, minimalistic set of funerary objects.
  • The Roman Cemetery at Ostia/Portus As a Lived Environment Author: E-J Graham Pages: 133–143

    The Roman Cemetery at Ostia/Portus As a Lived Environment Author: E-J Graham Pages: 133–143

    Paper Information: Title: The Quick and the Dead in the Extra-Urban Landscape: The Roman Cemetery at Ostia/Portus as a Lived Environment Author: E-J Graham Pages: 133–143 DOI: http://doi.org/10.16995/TRAC2004_133_143 Publication Date: 31 March 2005 Volume Information: Bruhn, J., Croxford, B., and Grigoropoulos, D. (eds) 2005. TRAC 2004: Proceedings of the Fourteenth Annual Theoretical Roman Archaeology Conference, Durham 2004. Oxford: Oxbow Books. Copyright and Hardcopy Editions: The following paper was originally published in print format by Oxbow Books for TRAC. Hard copy editions of this volume may still be available, and can be purchased direct from Oxbow at http://www.oxbowbooks.com. TRAC has now made this paper available as Open Access through an agreement with the publisher. Copyright remains with TRAC and the individual author(s), and all use or quotation of this paper and/or its contents must be acknowledged. This paper was released in digital Open Access format in April 2013. The quick and the dead in the extra-urban landscape: the Roman cemetery at Ostia/Portus as a lived environment E-J Graham Introduction The urban cemeteries of the Roman world have often been described as ‘cities of the dead.’ The organisational and structural similarities between the so-called ‘streets of tombs’ which developed on the outskirts of major Italian urban areas such as Rome, Ostia and Pompeii, and the spaces within the city walls themselves have been highlighted by scholars wishing to demonstrate that the living city ‘found its double in these ‘cities of the dead’’ (Koortbojian, 1996: 232).
  • The Burial of the Urban Poor in Italy in the Late Republic and Early Empire

    The Burial of the Urban Poor in Italy in the Late Republic and Early Empire

    Death, disposal and the destitute: The burial of the urban poor in Italy in the late Republic and early Empire Emma-Jayne Graham Thesis submitted for the degree of Doctor of Philosophy Department of Archaeology University of Sheffield December 2004 IMAGING SERVICES NORTH Boston Spa, Wetherby West Yorkshire, LS23 7BQ www.bl.uk The following have been excluded from this digital copy at the request of the university: Fig 12 on page 24 Fig 16 on page 61 Fig 24 on page 162 Fig 25 on page 163 Fig 26 on page 164 Fig 28 on page 168 Fig 30on page 170 Fig 31 on page 173 Abstract Recent studies of Roman funerary practices have demonstrated that these activities were a vital component of urban social and religious processes. These investigations have, however, largely privileged the importance of these activities to the upper levels of society. Attempts to examine the responses of the lower classes to death, and its consequent demands for disposal and commemoration, have focused on the activities of freedmen and slaves anxious to establish or maintain their social position. The free poor, living on the edge of subsistence, are often disregarded and believed to have been unceremoniously discarded within anonymous mass graves (puticuli) such as those discovered at Rome by Lanciani in the late nineteenth century. This thesis re-examines the archaeological and historical evidence for the funerary practices of the urban poor in Italy within their appropriate social, legal and religious context. The thesis attempts to demonstrate that the desire for commemoration and the need to provide legitimate burial were strong at all social levels and linked to several factors common to all social strata.
  • Ritual Cleaning-Up of the City: from the Lupercalia to the Argei*

    Ritual Cleaning-Up of the City: from the Lupercalia to the Argei*

    RITUAL CLEANING-UP OF THE CITY: FROM THE LUPERCALIA TO THE ARGEI* This paper is not an analysis of the fine aspects of ritual, myth and ety- mology. I do not intend to guess the exact meaning of Luperci and Argei, or why the former sacrificed a dog and the latter were bound hand and foot. What I want to examine is the role of the festivals of the Lupercalia and the Argei in the functioning of the Roman community. The best-informed among ancient writers were convinced that these were purification cere- monies. I assume that the ancients knew what they were talking about and propose, first, to establish the nature of the ritual cleanliness of the city, and second, see by what techniques the two festivals achieved that goal. What, in the perception of the Romans themselves, normally made their city unclean? What were the ordinary, repetitive sources of pollution in pre-Imperial Rome, before the concept of the cura Urbis was refined? The answer to this is provided by taboos and restrictions on certain sub- stances, and also certain activities, in the City. First, there is a rule from the Twelve Tables with Cicero’s curiously anachronistic comment: «hominem mortuum», inquit lex in duodecim, «in urbe ne sepelito neve urito», credo vel propter ignis periculum (De leg. II 58). Secondly, we have the edict of the praetor L. Sentius C.f., known from three inscrip- tions dating from the beginning of the first century BC1: L. Sentius C. f. pr(aetor) de sen(atus) sent(entia) loca terminanda coer(avit).
  • Faunus and the Fauns in Latin Literature of the Republic and Early Empire

    Faunus and the Fauns in Latin Literature of the Republic and Early Empire

    University of Adelaide Discipline of Classics Faculty of Arts Faunus and the Fauns in Latin Literature of the Republic and Early Empire Tammy DI-Giusto BA (Hons), Grad Dip Ed, Grad Cert Ed Submitted in fulfilment of the requirements for the degree of Master of Philosophy October 2015 Table of Contents Abstract ................................................................................................................... 4 Thesis Declaration ................................................................................................... 5 Acknowledgements ................................................................................................. 6 Introduction ............................................................................................................. 7 Context and introductory background ................................................................. 7 Significance ......................................................................................................... 8 Theoretical framework and methods ................................................................... 9 Research questions ............................................................................................. 11 Aims ................................................................................................................... 11 Literature review ................................................................................................ 11 Outline of chapters ............................................................................................
  • Angerona E Il Silenzio Del Confine. Tempi E Spazi Liminari Di Una Dea Romana Muta

    Angerona E Il Silenzio Del Confine. Tempi E Spazi Liminari Di Una Dea Romana Muta

    Angerona e il silenzio del confine. Tempi e spazi liminari di una dea romana muta Ciro Parodo Angerona o Diva Angerona, a cui il 21 Dicembre era dedicata una festività denominata Angeronalia o Divalia1, si contraddistingue, al pari di Tacita Muta, per il suo mutismo. Come ricordato da Ovidio (fast. II, 583-616), chiamata in origine Lara, dal verbo λαλεῖν “chiacchierare”, la figlia del fiume Almone assunse il nome parlante di Tacita dopoché le fu strappata la lingua per ordine di Giove che intendeva così punirla per aver rivelato alla sorella Iuturna la passione amorosa nutrita dal padre degli dei nei suoi confronti e a Giunone il tentativo di seduzione del marito. Tacita fu quindi affidata a Mercurio affinché fosse condotta negli Inferi dove avrebbe presieduto alle acque del regno dei morti. Lungo la strada, tuttavia, il dio messaggero usò violenza nei confronti della ninfa che così partorì i Lares compitales preposti alla tutela dei crocicchi urbani e rurali. In Varrone la loro maternità è attribuita a Mania (ling. IX, 61; cfr. Lact. div. inst. I, 20, 35 che riporta anche la denominazione Larunda), ulteriore ipostasi divina – insieme a 1 Le fonti sono discordanti circa l’esatto nome della dea e della festività ad essa dedicata. Così in Varro ling. VI, 23; Solin. I, 6; Macr. Sat. III, 9, 4, è documentato il nome Angerona, mentre in Plin. nat. III, 65 e Macr. Sat. I, 10, 7 quello di Diva Angerona. Solo nel suddetto passo macrobiano è anche attestato il nome Angeronia. Parimenti, se nelle fonti letterarie (Varro ling. VI, 23; Fest.
  • Volume 16 Winter 2014

    Volume 16 Winter 2014

    Volume 16 Winter 2014 Tomb 6423 At right, the Below is the A Digger’s View: lastra sealing chamber as The Tomb of the Hanging the chamber found at the The perspective of a field Aryballos, Tarquinia shown in situ. moment of archaeologist by Alessandro Mandolesi Above it is the opening, by Maria Rosa Lucidi another lastra on the back The University of Turin and the possibly reut- wall a little The discovery of the tomb of the Superintendency for the Archaeological ilzed spolia aryballos still “hanging aryballos" has aroused great Heritage of Southern Etruria have been interest among the public in both Italy taken from hangs on its investigating the Tumulus of the Queen and internationally. The integrity of the original nail. and the necropolis surrounding it, the the tumulus unviolated tomb is definitely one of the Doganaccia, since 2008. The excava- of the queen, (photographs reasons for the attention it has received. tions have brought forth many important which stands by Massimo The uniqueness is even more pro- and unexpected results, thanks to subse- nearby. Legni). nounced when one considers that since quent research, and the infor- the second half of the nine- mation relating to the differ- teenth century the English ent phases of its use has made traveler George Dennis it possible to clarify many blamed the inability to recov- obscure points about the great er the contexts from intact era of the monumental tumuli chamber tombs in Etruscan at Tarquinia. Tarquinia on repeated looting Archaeologists working since ancient times. The