- chapter 58: Mirrors in art and society –
23 For the type in general, see E. Richardson “Covered Mirrors: Bronze” in N. de Grummond
(ed.), Guide 1982: 14–21. See also, A. Stewart, “A Fourth-Century Bronze Mirror in
Duneden,” Antike Kunst 23, 1980: 25; E. Richardson, “A Mirror in the Duke University
Classical Collection and the Etruscan Versions of Odysseus’ Return,” RömMitt 89, 1982:
27–34; D. Willers, “Vom Etruskischen zum Römischen: Noch einmal zu einem Spiegelrelief
in Malibu,” J. Paul Getty Museum Journal 14, 1986: 21–36.
24 For various examples of this type, their chronology and an interpretation, see De Puma, CSE
USA 4, nos 6 and 41; Neri 2002, nos 199–235.
25 Swaddling et al. 2000.
26 Panseri and Leoni 1956; Panseri and Leoni 1957–1958.
27 Serra Ridgway 1996: Tomb 65 (= 4883), pp. 79–80, no. 2; pp. 287–288; pls XLIX, CXL.
The subject is a famous one, Hercle being nursed by Uni, known from the mirror in fi gure 6.
This subject appears on two other mirrors: Bologna, Museo Civico inv. It. 1075 (CSE Bologna,
no. 15); Berlin, Antikenmuseum inv. Misc. 7769, from Vulci (ES V, pl. 59; Zimmer 1987:
fi g. 13, pl. 15)
28 Swaddling et al. 2000: 124–126.
29 For a comprehensive survey of the known examples, see Carpino 2003.
30 For example, a number of Praenestine mirrors show cracks at this weak area: Foddai, CSE
Villa Giulia 2, nos 48, 85, 87, 90. Others have lost their handles: nos 20, 55. Of course, the
mirrors with circular discs are perhaps even more vulnerable: nos 3, 24.
31 De Puma 1989; De Puma 2002.
32 Van der Meer 1995; Rallo 2000; for a brief survey, see De Puma 1982. Hercle was worshipped
as a god by the Etruscans.
33 In addition to the LIMC entries for specifi c Etruscan gods, see also Jannot 2005, chaps. 8–9;
Simon 2006; de Grummond 2006a. Publication of LIMC began in 1981, the same year that
saw the fi rst CSE fascicules.
34 Only a few mirrors can be defi nitely associated with male burials: see below, note 36. Of
course, we do not know the archaeological context for the vast majority of mirrors excavated
before the twentieth century. It is possible that men purchased and used mirrors in life but,
due to funerary customs and rituals, were rarely buried with them.
35 De Puma 1994.
36 Carpino 2009: 190. The tombs are Tomb of the Ceicna, Castiglione sul Lago: see Sannibale
1994, pp. 126–129 (a simple Dioskouroi mirror); Tomb 5, Gioiella, near Chiusi; Tombs 5699
and 6093, Tarquinia (Calvario).
37 Carpino 2009: 191. For a contrary opinion, see Izzet 1998.
38 For a useful summary of the problems, see Szilágy 1995.
39 See Adam 1980; De Puma 1980.
40 Emmanuel-Rebuffat 1984. Indications of these problems were given by my earlier analysis of
the four-fi gure Dioskouroi groups: see De Puma 1973. See also, Bonfante 1980.
41 A number of mirrors show elaborate borders but no fi gural composition in the medallion.
Are these “unfi nished” mirrors awaiting the attentions of master engravers who would
have provided the fi gural scenes? Pericle Ducati (1912) suggested that these borders were
executed by apprentices, but in my opinion they are often highly skilled demonstrations of
the engraver’s craft and seem on a par with (if not sometimes far better than) the work of
the engraver of fi gural scenes (see, for example, fi g. 7). For mirrors decorated with isolated
borders, see A. Frascarelli, CSE Italia 2, no. 19; J. Swaddling, CSE Great Britain 1, no. 12; G.
Heres, CSE DDR 1, nos 22 and 46.
42 For a summary of these gods in Etruscan art, see De Puma 1986b.
43 For an excellent summary of the iconographical types and chronological considerations, see
A. Frascarelli, CSE Italia 2, Perugia I, pp. 37–40, no. 14 and pp. 47–48, no. 24. For a recent