- Maurizio Sannibale –
of new social arrangements, a prelude to the gradual introduction of the human fi gure
into the scale and representation of the divine according to rules more akin to the world
of Archaic Greek art. If we really want to identify a boundary that history can later draw
between East and West, this will be the transfer of the king into the world of mortals and
the projection of man among the immortals.
NOTES1 For general aspects of the Orientalizing phase, see: Bartoloni 2002; Bartoloni, Delpino
2005; Bonfante, Karageorghis 2001; Botto 2008; Burkert 1992; Camporeale 2004; Celuzza,
Cianferoni 2010; Colonna 1994; D’Agostino B. 1999; Dinamiche di sviluppo 2005; Étienne
2010; Etruria e Sardegna 2002; Etruschi 2000; Della Fina 2006; Della Fina 2007; Haynes
2000; Magness 2001; Minetti 2004; Naso 2000; Naso 2011; Pacciarelli 2001; Prayon, Röllig
2000; Principi etruschi 2000; Rendeli 1993; Ridgway 2002; Riva, Vella 2006; Sciacca 2006–
2007; Sciacca 2010; Stampolidis 2003; Strøm 1971; von Eles 2004; Turfa 2012.
2 Liverani 2000: 3–13.
3 Rathje 1979; Martelli 1991.
4 Naso 2001.
5 Rathje 1988; Rathje 1990.
6 Sciacca 2005.
7 Ampolo 2000.
8 Pareti 1947: 524 ff.
9 The document, consisting of ten paragraphs, signed by a group of Italian intellectuals and
academics, was presented on July 26 1938 and published on the front page in La difesa della
razza, ed. Telesio Interlandi, vol. I, no. 1, 5 August 1938.
10 Gras 2000. For oriental models in Greek Orientalizing art see Markoe 1996; Rocco 2006.
11 Burkert 1992; Liverani 2000.
12 Babbi 2008.
13 Naso 2001.
14 Bonfante 2005.
15 For a longer treatment of themes touched on in this paragraph, and for bibliographic
references, see the articles Sannibale 2008a; Sannibale 2008b.
16 Hencken 1968: 184, Fig. 169c-d; Nestler − Formigli 1994: 30, Fig. 21.
17 Formigli, Scatozza Höricht 2010.
18 Maxwell-Hyslop 1974: 102–104, pl. 69. 141, pls. 108–109.
19 Maxwell-Hyslop 1974: 140–143, 151, pl. 108.
20 von Hase 1975: 118, pl. 23, lower left; Strøm 1971: 69, S 38.
21 For the cultural and magical signifi cance of gold and minerals in ancient Egypt: Aufrère
1991: 308–392.
22 Especially emphasized, also for other aspects of the funerary ritual, by Bubenheimer-Erhart
2005: 154–162.
23 For Phoenician mediation in the propagation in Etruria of Egyptian motifs and goods from the
mid-eighth to mid-seventh centuries bc, as well as the special role of Caere, see Camporeale 2006.
24 Jannot 2000: 90, Fig. 12.
25 Burkert 1992, 25 ff., 45 ff.
26 I Kings 7.27–39. For the signifi cance of the passage of knowledge from father to son, see
Burkert 1992: 25 ff., 45 ff.
27 Homer, Odyssey 4.131.
28 Homer, Iliad 18.373–377.
29 Homer, Iliad 16.742–750; cf. Cerchiai 2003: 34–36.
30 Camporeale 2006: 99 ssg.