- Simona Rafanelli –
87 Donati 2004, III.B.7.
88 Rafanelli 2004, III.G.2a.191=109a.
89 Livius, 41, 15, 1a. On the offering of the exta, generally understood as the portion reserved,
in the course of the sacrifi cial rite, for the priest, see Le Guen-Pollet 1991, 13 ff.
90 Bagnasco Gianni 2005: 92 ff.
91 Chiesa 2005: 104 ff.
92 Corresponding to Group II in the classifi cation of M. Bonghi Jovino in Bonghi Jovino 2005b:
35–36.
93 Bonghi Jovino 2005a: 73 ff., in particular, see table 6.
94 Bruni 2005: 22.
95 Bruni 2005: 22–23. For the linking of the wolf, in the Etruscan sphere, with the underworld
god Suri, a sort of catachthonic Apollo, see Bruni 2002: 22, note 78, where the author
takes into consideration the representation depicted on a black-fi gured vase, Donati 2004,
III.B.2a.67, in which he identifi es the probably Etruscan version of a ritual ceremony absorbed
into that celebrated on Mount Soracte by the Hirpi Sorani. For the Etruscan cult of Apollo, the
contribution of E. Simon (1973) remains fundamental.
96 Donati 2004, III.B.2.333.
97 In questo caso l’infero Calus, contenuto nell’iscrizione Calustla (TLE 642).
98 Donati 2004, III.B.2a.60; 9, 150. Per il lupo, cf. Bruni 2005: 23, notes 50–51.
99 Donati 2004, III.B.2c.69–70.
100 Donati 2004, III.B.2a.59bis e 63.
101 Donati 2004, III.B. 2c.67bis, 71.
102 Donati 2004, III.B.9.147bis, 151, 155.
103 Bonamici 2005: 6, in particular.
104 Chiesa 2005: 104 ff.
105 Chiesa 2005: 106.
106 According to the rite of consecratio, the altar takes on a perennial sacrality and inviolability.
Particularly evident in the case of the Archaic cultic structure near the temple of the Ara
della Regina of Tarquinia (cf. most recently Bagnasco Gianni 2011: 45 ff., with previous
bibliography, among which: Colonna 1985, 70–78; Colonna 2006: 161–163) or of the two
Hellenistic examples of Fiesole, incorporated into the later structures (for which, see G.
Maetzke in Colonna: 1985, 93–95 and Colonna 2006: 163–164).
107 Warden 2011: 61 ff.
108 Bonamici 2005: 5 ff. Among the vegetable offerings is noted the fi g (p. 6), a fruit rich in
seeds and especially adapted (like the pomegranate) to symbolize the sphere of fecundity and
of reproduction.
109 De Grummond 2011: 72–73.
110 Perhaps also the sacrifi ce of the fallow deer, whose remains were found beneath the south-east
wall of area G, room 1 (de Grummond 2011: 72, note 9: twelfth ritual context?), attests to
the presence of a foundation ritual marked by an expiatory-purifi catory character, joining this
species of animal with those already connoted by this valence, such as the piglet, dog, wolf
and fox.
111 Rudhardt 1958.
112 Cf. Warden 2009b: 301.
113 Rafanelli 2004, III.H.2. Cf., in particular, for the iconography understood as an instrument
to introduce the understanding of ritual, Durand 1991: 45 ff.
114 See, in this regard the still important contribution of I. Krauskopf (1987).
115 Donati 2004, III.B.3.76; Rafanelli 2010: 1–10, Figs 1–4.
116 Rafanelli 2004, III.F.174.
117 Differently on the plaques from Bomarzo (Donati 2004, III.B.7.153, nos. 129–131; Cristofani
1995, 114, n.3, pl. 20a; Baglione 1976, 105–107, Gruppo A, nos. 1, 1b, 2, pls 62–64, Fig.