widely followed in Campania and Latium in the second and first regenerative and life-giving symbols.… Several … were found centuries B.C., particularly in private residences. She attributes in tombs, and probably had a specific funerary meaning; one this popularity to the dog’s symbolism in the Greco-Roman vessel in particular was found with two small silver bracelets world. Originally valued primarily as a hunter and, as such, the and one Corinthian aryballos in a child’s tomb from Ialysus. indispensable companion of gods and particularly of Artemis, Others come from sanctuaries of female deities, such as that the dog eventually assumed the role of guardian and of Hera at Perachora or of Demeter at Gela; it is revealing companion and obtained apotropaic powers. Ancient authors that two vases were found with three statuettes of attributed to dogs the power to forewarn of danger, and thus kourotrophic dwarfs in a votive deposit dedicated to recommended their use as temple guardians. Demeter at Catania. The association of squatting demons with the protection of fecundity is also suggested by the 213. British Museum 43: Strong 1966, pp. 61–62, no. 35, pl. XV. decoration of the comast from Isthmia: the figure has 214. Warden 1994. The draped female figures of the Philadelphia pendulous breasts, like Bes or Egyptian personifications of group may represent the same type as the female figures of a fecundity, and his belly is painted with a large phallus group in the Getty: 77.AO.84 (cat. no. 1), 77.AO.85 (cat. no. 2), surrounded by phallic padded dancers.… The influence of 77.AO.81.1 (cat. no. 3), and 77.AO.82 (cat. no. 4). The kneeling Egyptian dwarf-gods is also perceptible in the iconography of figures in Philadelphia are close enough in form to a type of Corinthian padded dancers, with bandy legs, protruding Egyptian alabaster magical or medical vessel, imitated in abdomens and buttocks like Bes figures, and likewise “Rhodian” faïence, in the form of a kneeling woman to invite associated with music, wine and powers of fecundity. further investigation, especially if E. Brunner-Traut, On the importance of musicmaking in danger aversion, “Gravidenflasche,” in Archaeologie und Altes Testament: especially in birthing and early childhood, see Bulté 1991. The Festschrift für Kurt Galling (Tübingen, 1970), pp. 35–48, is antiquity of such figures is suggested by the existence of correct: that women used the ingredients of such vessels in dancing figures from before the fourth millennium; see Y. magic, and rubbed the contents on the body during Garfinkel, Dancing at the Dawn of Agriculture (Austin, TX, 2003), pregnancy. Such a faïence vessel was found in the Circolo dei who connects them to early agricultural ritual. Leoncini d’Argento III Tomb at Vetulonia (Vetulonia, Museo Civico Archeologico “Isidoro Falchi” 116483: Bartoloni et al. On the child-killing demons, see Johnston 1995. She cites the 2000, p. 3012, no. 413 [L. Pagnini], with earlier bibl.). significant work by J. A. Scurlock, “Baby-Snatching Demons, The Philadelphia ambers are formally and stylistically Restless Souls, and the Dangers of Childbirth: Medico-Magical comparable to an amber pendant from an early-fifth-century Means of Dealing with Some of the Perils of Motherhood in B.C. female grave at Tolve-Magritiello, which is in the form of a Mesopotamia,”Incognita2 (1991): 1–112. See also Maternité et short-chiton-wearing, front-facing, seated figure whose knees petite enfance 2003 (in n. 170, above). are close to the body and whose arms are crossed on the The bent-under feet may have magical significance. The chest, illustrated in Magie d’ambra 2005. A. Russo (p. 114) gesture may refer to reversed feet, to bent or bound legs, or to suggests that it could be the work of an artisan from a Greco- a deformed fetus. All three are known in ancient magical Oriental culture and compares it to the sculpture of Samos. She practice as ways to harness the dangerous potency of a suggests that the amber was made in Magna Graecia and particular demon or agency: see Gager 1992; Faraone 1991; compares it to a small alabaster of Helen emerging from the and C. Faraone, “Binding and Burying the Forces of Evil: The egg, excavated at Metaponto. Defensive Use of ‘Voodoo Dolls’ in Ancient Greece,” Classical The Tolve-Magritiello figure can also be compared to an Antiquity 10, no. 2 (October 1991): 165–220. Two extraordinary Egyptian-derived kourotrophos-demon type of ancient Greece: ancient bound figures are the inscribed Etruscan lead figures see U. Sinn, “Zur wirkung des ägyptischen ‘Bes’ auf die of a nude woman and man from the late fourth or early third griechische Volksreligion,” in Antidoron: Festschrift für Jürgen century that were inserted into a much older tomb at Sovana, Thimme,ed. D. Metzler, B. Otto, and C. Müller-Wirth (Stuttgart, now in Florence (Museo Archeologico Nazionale): Haynes 2000, 1989), pp. 87–94. (For Bes, see also n. 204, above.) p. 282, figs. 228–29; and Faraone 1992. If the subject of the amber alludes to a deformed fetus, it would function magically Corinthian and Rhodian terracotta vessels in the form of as “like banishing like.” Alternatively, the twisted feet could squatting comasts offer parallels to many figured ambers. See, refer to the anger of Artemis. Cole 1998, p. 31, citing for example, V. Dasen, “Squatting Comasts and Scarab- Callimachus’s famous hymn to the goddess, lists the dangers, Beetles,” in Tsetskhladze et al. 2000, p. 132: including “their women either die in childbirth or, if they do survive, give birth to infants unable to stand ‘on upright Like kourotrophic demons or the Cypriote forms of Bes and ankle’[Hymn to Artemis 128].” Ptah-Pataikos, the figures seem to have conveyed the Egyptian notion of dwarfs as healing gods and family 215. See F. G. Lo Porto, “Ceramica arcaica dalle necropoli di guardians: their scaraboid features may also have translated Taranto,” Annuario della Scuola archeologica di Atene e delle into Greek idiom the Egyptian concept of scarab-beetles as Missioni italiane in Oriente, n.s., 21–22 (1959/60): 213, n. 7, fig. 183d. Tomb 116 (Acclavio Str.) is dated to 560–550 B.C. Archaic and Afterward 73