- chapter 24: Greek myth in Etruscan culture –
century bce).^39 This piece in Berlin, with name inscriptions, is the best among several
gems which illustrate the same situation. The seer Amphiaraos, who is seated between
some of the Seven, announces a dark future for them. The heroes are depressed. I think
those ring stones warned their owners against quarreling in their own family: Oedipus’
sons, the brothers Eteokles and Polyneikes, fought against each other and died (Fig. 24.23).
The Theban cycle was in Etruria as popular as the Trojan. People were fascinated by
seers like Amphiaraos and Teiresias, because prophecy was an important part of their
religion.^40 Teiresias also turns up in the Nekyia of the Odyssey (11.90 f. translation R.
Lattimore): “Now came the soul of Teiresias the Theban, holding a staff of gold”. In a
long speech (38 verses) Teiresias tells how Odysseus can make peace with Poseidon. This
scene appears on a mirror from Vulci with name inscriptions (Fig. 24.15, second quarter^
fourth century bce).^41 Odysseus (Uthuze) is seated and holds the knife with which he
has ritually slaughtered a ram (not represented). The animal’s blood brings to life the
shadow of Teiresias (hinthial Terasias). He has a female head, because for a part of his life
he had been a woman.^42 The fi gure at his side is Hermes Psychagogos, escort of souls, in the
inscription Turms Aitas = Hermes of Hades. He does not appear in Homer’s Nekyia but
in the Aeschylean drama based on it, the Psychagogoi.
Figure 24.13 Carnelian scarab. Herakles and Geras (Old Age), fl anked by Athena (Menerva) and Hebe,
the goddess of Youth. Boston, MFA (n. 37).
Figure 24.14 Carnelian scarab. “Seven against Thebes.” Berlin, Staatl. Mus. (n. 39).