panther masks decorating the roofs? Haynes 2000, p. 120, notes 23; W. Günther, “‘Vieux et inutilisable’ dans un inventaire inédit the connection between the Murlo sima and the Tragliatella jug. de Milet,” in Comptes et inventaires dans la cité grecque, ed. D. For the Getty amphora, see R. De Puma in CVA, United States of Knoepfler and N. Quellet (Geneva and Paris, 1998), pp. 215–37. America, fasc. 31, The J. Paul Getty Museum, Malibu, fasc. 6 Compare this to the high number of archaic terracottas of korai (Malibu, 1996), pp. 13–14, no. 10, who identifies the animal as a identified as Artemis holding hares. “dog (hare?).” For the infundibulum in Copenhagen, see H. 50. Paris, Bibliothèque nationale, Cabinet des Médailles 222 (signed Sauer, “Ein etruskisches Infundibulum in Kopenhagen,” AA by Amasis as potter): ABV, 152.25, 687; CVA, France 7, III H e, pl. (1937): cols. 286–308, figs. 1–3, 13–14; Riis 1938, p. 155, fig. 19; B. 36, 1–7, and pl. 7. D’Agostino, “Il mondo periferico della Magna Grecia,” in Popoli e civiltà dell’Italia antica, vol. 2 (Rome, 1974), p. 199; and B. 51. Carpenter 1986, p. 52. D’Agostino, “Le genti della Campania antica,” in Italia, omnium terrarum alumna: La civiltà degli Enotri, Chone, Ausoni, Sanniti, 52. SeeFaraone 1992, pp. 57–61, on the bow-bearing, death-dealing Lucani, Brettii, Siculi, Elimi, ed. C. Ampolo et al. (Milan, 1989), p. gods. Odysseus (Odyssey 11.171–73) asks his mother in the 572, fig. 555. For the Tragliatella jug, see, for example, underworld, “Was it a lingering illness, or did the archer Artemis Waarsenburg 1995, p. 449; and J. P. Small, “The Tragliatella attack you with her gentle arrows and kill you?” On Artemis’s Oinochoe,” RM93 (1986): 63–69. Haynes 2000, pp. 97–99, argues role in childbirth, see, for example, N. Demand, Birth, Death, and for a less mythic reading than most other recent interpreters Motherhood in Classical Greece (Baltimore and London, 1994). S. do. Running hares were a favorite theme for the rims of Greek G. Cole, Landscapes, Gender, and Ritual Space: The Ancient Greek mirrors, most of which have been excavated from funerary Experience (Berkeley, 2004), p. 212, n. 87, notes, “Artemis contexts. Eileithyia is more common epigraphically. Artemis Lochia is more common in literary sources.” 44. Christou 1968 (see n. 27, above) underlines the connection between the “Mistress of the Animals” and the underworld. 53. Iliad 21.481. 45. Helms 1993;Helms 1988; see also Y. Hamilakis, “The Sacred 54. SeeFaraone 1992, pp. 136–40 (appendix 4, “The Incarceration of Geography of Hunting,” in Zooarchaeology in Greece: Recent Dread Goddesses”), with references; and Gager 1992. Advances, British School at Athens Studies 9, ed. E. 55. On aggressive magic, see Bonner 1950, pp. 26–56. On weaponed Kotjabopoulou et al. (London, 2003), p. 240, with references to divinities and talismanic magic, see Faraone 1992, pp. 136–40. Helms’s work. 46. Hamilakis 2003 (see n. 45, above), p. 240, refers to V. Turner, The 56. Hares have many other associations and meanings throughout Forest of Symbols: Aspects of Ndembu Ritual (Ithaca, NY, 1967); ancient culture, especially in the circum-Mediterranean world, and W. E. A. van Beek and P. M. Banga, “The Dogon and Their which may bear on this image. In Egypt, the Cape hare was a Trees,” in Bush Base, Forest Farm: Culture, Environment and frequent subject of desert hunting scenes in tombs. By the New Development, ed. E. Croll and D. Parkin (London, 1992), pp. Kingdom, the scene of the desert hunt was already an age-old 39–56. theme, one of many symbolizing regeneration. Amulets in the shape of a hare have a long history in Egypt. The earliest 47. Berlin 1750: Freyer-Schauenburg 1974, pp. 27–31, n. 87, with surviving example is dated to the Old Kingdom; they are extensive bibl. She assumed the kore was consecrated to occasional in the Middle Kingdom, and more common in the Aphrodite and notes that two votive gifts of marble hares were Late Dynastic and Ptolemaic periods. Faïence images of hares brought to the Heraion, as indicated in the sources. See also were deposited in tombs, probably because “the figures had Karakasi 2003, p. 16, n. 59, pl. 11, with reference to Kyrieleis some magical or amuletic significance” (Houlihan 1986, p. 70). 1995. Andrews 1994, p. 64, summarizes: “The hare was credited with powers of regeneration, but its swiftness of movement and the 48. Karakasi 2003, p. 17, nn. 64–68, explains, “Hera and Aphrodite at keenness of its senses were also well known: it was even times fulfilled similar functions.… The hare was probably an believed to sleep with its eyes open. Its fecundity, of course, was appropriate votive offering for both deities, for both were seen proverbial. Thus a hare amulet could have worked in life to as protectors of the female sphere and patronesses of endow its wearer with fertility or rapidity of movement, or in conceptions and marriage. Whereas Aphrodite was more the death with hope of rebirth.” Erwin R. Goodenough, Jewish embodiment of sensuality and erotic love, Hera was associated Symbols in the Greco-Roman Period, vol. 8 (New York, 1958), p. 93, with the family, virginity, and marriage.” sees remarkable persistence in the type and use of hare 49. Ibid., p. 50, citing bibl., considers that the cult ceremonies imagery from the Egyptian, Hittite, and Greek past through associated with Artemis Kithone at Miletos can be considered Judaism and early Christianity until the early modern period, initiation rites and that there was a “marriage market” aspect to suspects it was a generally popular symbol of immortality, and the festivities. On Artemis Chitone, see also N. Strawczynski, believes “[it] represented Dionysus and all other fertility deities “Artemis et Thesée sur le skyphos du peintre de Brygos Louvre through whose destruction and love men came, usually in G 195,” Revue Archéologique 35 (2003): 3–24; Cole 1998, p. 43, n. mysteries, to look for immortality.” 120 ORIENTALIZING GROUP