- Simona Rafanelli –
3 See Collins-Elliot and Edlund-Berry 2011, for an updated view of the bibliography relative
to the state of studies and discoveries concerning the Sanctuaries and, more broadly, the
Etruscan sacred cultic areas.
4 Burkert 1983: 22–23.
5 Colonna 2006; Menichelli 2009.
6 See de Grummond, N. T. 2011b: 139, which emphasizes how the documentation of the
typology of altars is being continually expanded.
7 See Edlund-Berry 2011: 11, where the scholar stresses that the altars and votive offerings
constitute the two principal indications of ritual activity.
8 Tertulliano, Apology 24.
9 Colonna 2006: 136, Fig. VIII.9.
10 Rafanelli 2004, III.G.2.294: end of the sixth century bc.
11 Colonna 1994: 63 ss.; Colonna 2000: 251 ss.; Colonna 2006: 132 ss.; Colonna 2012: 213,
Fig. 17.
12 Bonghi Jovino 2005: 74, with previous bibliography.
13 De Grummond 2011: 80–81; Colonna 2012: 213, Fig. 20.
14 See the peculiar outline of the altar depicted on the Campana plaque 4034 preserved in the
Musée du Louvre: Roncalli 1965: 18–19, n. 3, pl. 3; Rafanelli 2004, III.E.2.a.221, with
previous bibliography.
15 Cf. Edlund-Berry 2008; about the characteristic “Etruscan round,” corresponding to a full
half-round or to a quarter-round or oval, as seen in Stopponi 2011: 21, note 17; see Shoe
Meritt and Edlund-Berry 2000.
16 Stopponi 2009: 425 ff.; Stopponi 2011: 16 ff. During the writing of the present book,
AnnFaina XIX published “Il Fanum Voltumnae e I Santuari comunitari dell’Italia antica”
(Orvieto 2012), to which I refer in a few notes here, that was entirely dedicated to the Orvietan
sanctuary of Campo della Fiera and included important contributions on this topic by many
scholars amongst whom are: S. Stopponi, G. Colonna, A. Frascarelli, B. Belelli Marchesini, C.
Carlucci, M. D. Gentili, L. M. Michetti, et al.
17 Cf. among the “realien,” the altars of Pieve a Socana (fi fth century bc) and of Fiesole (beginning
of the third century bc), for which see Comella 2005: 166–168, IV.A. 4, 8, and, among
fi gural representations, the altar reproduced on the mirror in Berlin and those represented
on the amphora in Dresden, on the mirror in Florence, and on the stamnos in Boston, for
which see Donati 2004, III.B.7, 127, 128, 133; see also Pieraccini 2011: 129–131, Figs
5–6. Speaking of the monumental structure of Campo della Fiera, see now Frascarelli 2012:
131–160, fi g. 1–40.
18 On the altars, most recently, Comella 2005: 166–171; Colonna 2006; Menichelli 2009; cf.
also Studnizka 1903: 123 ff.; Steingräber 1982: 103–119; Euwe-Beaufort 1985: 101 ff.;
Roncalli 1987: 47–60; idem 1990: 229–243; Pianu 1991: 193–199, pls 55–56; Thuillier
1991: 243–247; Prayon 1997, 357–373; Steingräber 1997: 97–116.
19 Castagnoli 1959–1960: 153, note 23; contra Roncalli 1990: 108–109. TI (Tabulae Iguvinae)
IV, 19; IV, 17: offerings super ereçle and supu ereçle.
20 See Castagnoli 1959–1960: 145 ff.; Coarelli 1984: 22–23; Cristofani 1990: 11 ff.; in
particular, for the bibliography of the sacred area of Sant’Omobono, see Terrenato 19 et al.
2012.
21 For the altar of Veio-Portonaccio sanctuary, see Comella 2005: 166–169, IV.A.3; for the altar
of S. Marinella-Punta della Vipera, see S. Stopponi in Colonna 1985: 149–154; for Grasceta
dei Cavallari, see G. Gazzetti in Colonna 1985: 155–157; Colonna 2006: 148, VIII.26; for
the altar near the Vulcian tumulus of the Cuccumella, see Chiesa 2005: 107.
22 Menichelli 2009: 110; Stopponi 2011: 28, Fig. 28.
23 For which cf. Maggiani 1978: 17, 20 ff., Fig. 15; Rafanelli 1997, 34, Figs 1–4.
24 Donati 2004, III.B.11, 177; Martini, Ringsteinglyptik 134 n. 29 tav. 8, 4.