- chapter 20: Mothers and children –
20 Sarcophagus of the Married Couple: Haynes 2000, 214–215. Sarcophagus from Vulci:
Bonfante 1994, 250–251, Fig. 287. On Etruscan “parallel nudity” of men and women, see
Bonfante 1993, 27–55. For a mantle covering seated husband and wife, see Haynes 2000,
361, Fig. 283.
21 Iron Age urns: Säfl und 1993, 37–38, Figs. 23–25. Chin-chuck: Tomb of the Painted Vases,
Bonfante 1994, 244; Säfl und 119, Fig. 87. On the vase from Monte Abetone, Cerveteri
(Haynes 54–55, Fig. 35, in color), the gesture has been interpreted as the affectionate caress
of an anonymous couple, or as a pleading gesture, in a mythological scene showing Helen and
Menelaos at the end of the Trojan War. For later meanings of the chin-chuck, see Steinberg 1996,
110–118. For the double chin-chuck on a thirteenth-century emblem of marriage, see Lavin and
Lavin 2001, 18, 25, Fig. 23. The authors also cite the motif of the overlapping position of the
legs to allude to the sexual aspect of the marriage. For the hand of the husband on his wife’s
breast, see Bonfante, CSE USA 3, 6 (Admetus and Alcestis), Haynes 2000, 255, Fig. 213 (Tinia
and Uni?), and de Grummond, 2006, 59. The last image is cited as an example for medieval
images of the marriage of Christ and Mary, Lavin and Lavin 2001, 11 and 18, fi g. 22.
22 Haynes 2000, 90–91.
23 Hatrencu: Lundeen 2006, 34–61. From the Tomba delle Iscrizioni, Vulci; it is a distinctly
local phenomenon. Morandi Tarabella 2004, 384–387. Nielsen 1989b, 143, 384–387.
Haynes 2000, 285–286. Lundeen notes that the women are buried in the tomb because
of their hatrencu status, rather than their family relationship. We may compare the Vestal
Virgins, who are unmarried and cut off from their families during their term of offi ce, or the
“widows” or deaconesses of the early Christian church: Miller 2005, 49: these are, however,
religious, not civic offi ces.
24 Bonfante 2003, 88–89.
25 Cornelius Nepos, Lives, praef. 6.L (Lefkowitz, Fant 2005, 164–165, No. 209), comments on
the prudery of the Greeks: “They consider that many of the customs we think are appropriate
are in bad taste. No Roman would hesitate to take his wife to a dinner party, or to allow the
mother of his family to occupy the fi rst rooms in his house and to walk about in public...”
26 Bachofen’s (1861) claim that there was an Etruscan matriarchy has had a long-lasting
infl uence. Puia: Bonfante and Bonfante 2002, 111.
27 On the importance of family ties, see de Angelis 2012, 218, 242.
28 For mirrors in general see de Grummond 1982; 239–243; Van der Meer 1995; Haynes 2000,
239–243. Many mirrors in de Grummond 2006.
29 Bonfante, CSE USA 3.6 (Admetus and Alcestis); 3.7 (Jupiter, Juno and Herakles); 3.14
(Peleus and Thetis). On the prophecy before the marriage, see van der Meer 1995, 91; de
Grummond 2006, 33–35, 160.
30 Bonfante, CSE USA 3.9.
31 Amber group: Picón et al. 2007, 284–285, 471, No. 326. For Tusna and Zipna, see de
Grummond 2006, 94, 98, Fig. V.28.
32 De Grummond 2006, 153, fi g. VII.8.
33 Haynes 2000, 255, 259, Fig. 213.
34 Satyr and maenad: Metropolitan Museum Inv. 22.139.83. Bonfante and Swaddling 2006, 41,
15, 50.
35 Vanth and Charu: Haynes 2000, 274–275. De Grummond 2006, 213–225.
36 For the Monteleone Chariot see now Emiliozzi 2011, 8–132. For couples on mirrors see Van
der Meer 1995, 182–200; 228–235 (Spiky Garland Group); 187, No. 89, and 197, No. 95;
228–235 (larger female fi gures).
37 Coppola 2000, 76–84. The muscles of the women have led one scholar to claim that they are
androgynous: Sandhoff 2011, 71–96.
38 Haynes 2000, 274. De Grummond 2006, 21. Bonfante and Swaddling 2006, 50.
39 Bonfante and Swaddling 2006, 32–33.