The same word (invidia) was used in nineteenth-century Italy pp. 20, 41, n. 37; A. Stout, “Jewelry as a Symbol of Status,” in for the same purposes, as revealed in Bellucci 1889 and Bellucci Sebesta and Bonfante 1994, pp. 76–77; H. R. Goette, “Die 1919 (in n. 150, above). Bulla,” Bonner Jahrbücher 186 (1986): 133–64; F. Roncalli in Archaeological evidence for Roman domestic animals with Santuari d’Etruria, ed. G. Colonna (Milan, 1985), pp. 37–38; H. bullae is to be found in the bronze bullae-ornamented horse Gabelmann, “Römische Kinder in Toga Praetexta,” Jdi 100 tack buried at Populonia: Warden 1983 (see above), p. 70, with (1985): 497–541; M. Torelli, La storia degli Etruschi (Rome and reference to A. Minto, Populonia (Florence, 1943), pp. 185–86, Bari, 1984), pp. 23–25; Cristofani and Martelli 1983, p. 11; and A. pl. 49.5. R. D. De Puma called my attention to the many bulla- Andrén, “Oreficerie e plastica etrusche,” Opuscula wearing animals in Etruscan art, including the terracotta Archaeologica 5 (1948): 94–99. horses from the Temple of the Queen’s Altar, Tarquinia, and The largest and most “canonically” apotropaic of all amber the ravens on Etruscan mirrors. Exempla of human bulla pendants may be that excavated from a woman’s tomb (Tomb wearers are on the stone sarcophagus from the Tomb of the 94) at Belmonte Piceno: Rocco 1999, p. 62, nn. 161, 343, 473, fig. Sarcophagi, Banditaccia Cemetery, Cerveteri (Museo 27; Negroni Catacchio 1989, pp. 679–80, pl. 9a; Marconi 1933, Gregoriano Etrusco). Round bullae are worn by the deceased cols. 421–23, pls. 29.4–5; and I. Dall’Osso, Guida illustrata del male on the lid and by a woman and both horses on the box Museo Nazionale di Ancona (Ancona, 1915), pp. 42, 65ff., fig. 127. front: B. Nogara, Guide du Musée de sculpture du Vatican I: The large, lens-shaped amber has a relief gorgoneion in its Musée et Galeries Pontificaux (Vatican City, 1933), p. 412; and R. center and seven feline and human heads carved around its Herbig, Die jüngeretruskischen Steinssarkophage: Die antiken edge. The drilled holes on its periphery could have been used Sarkophagenreliefs (Berlin, 1952), p. 46, no. 83, pls. 1–2. to attach additional small pendants. A. Coen, “Bulle auree dal Piceno nel Museo Archeologico An Egyptian text describes how a solar amulet such as a bulla Nazionale delle Marche,” Prospettiva 89–90 (1998): 94, has best or an amber (or both) might work: “The hand and seal of the articulated the difference between the wearing of multiple sun god are the mother’s protection. Each morning and bullae by various personages and the wearing of the single evening, she recites the magic spells over an amulet that she bulla by boys. The bulla was offered up to the Lares on the day hangs around her child’s neck. She prays to the rising sun. She of Liberalia at puberty, thus connecting the boy to Liber and implores him to take away the dead who would like to steal her the sphere of Dionysian activity. Coen hypothesizes that the child. She does not give her child to the thief from the kingdom gold bullae buried with high-status individuals, women of the dead”: Borghouts 1978 (in n. 140, above). particularly, connote a particular status and were worn in view 153. G. Bordenache Battaglia with A. Emiliozzi, Le ciste prenestine, I: of the “religious salvation” and heroization of the subjects Corpus, vol. 1 (Rome, 1979), pp. 181–82, n. 59. represented on the bullae. Coen notes that bullae are frequently found in graves with coronae aureae, perhaps also 154. Florence, Museo Archeologico Nazionale 4026. Could his bullae Dionysian. Figured gold bullae (dating to as early as the sixth be of amber, considering the Argonauts’ destination of the century B.C., but mainly of the fourth) usually are worn in northern lands, the ancient association between this voyage multiples; they include obvious Dionysian subjects as well as and amber, and amber’s safeguarding and buoyant age-old aversion devices, the gorgoneion being a notable properties? example. If the bulla-wearing Dionysos on the Praenestine “Cista Napoleon” is also Liber, the image may be a link to the 155. For examples of bulla wearers (including demons) on Etruscan tradition of boys dedicating their bullae to Liber at puberty. See mirrors, see ES 2, pl. 166; ES 3, pl. 257; ES 4, p. 30, pl. 298; and n. 156, below. ES5, p. 60. See also LIMC 3 (1986), s.v. “Fufluns” (M. Cristofani), p. 532, n. 11; L. B. van der Meer, Interpretatio etrusca: Greek A subject still deserving closer study is the relationship Myths on Etruscan Mirrors (Amsterdam, 1995), pp. 93–95, figs. between the large figured amber pendants (found mainly 38, 42, 56, 60, 122, 125; LIMC 1 (1981), s.v. “Amatutunia” (G. along the Adriatic and in the Basilicata) and the pictorial gold Colonna), p. 586, n. 1; and LIMC 1 (1984), s.v. “Ares/Laran” (E. bullae and pectorals of the fifth and fourth centuries B.C. Simon), p. 502, n. 19. Two other named bulla-shaped pendant (found mainly in Etruria, Latium, and Picenum). Both are made wearers are Peleus (armband) and Calaina (holding a circlet), from materials with solar connotations and figured with who are depicted on Metropolitan Museum of Art 09.221.16, apotropaic, heroic, and divine subjects, especially ones Rogers Fund, 1909: G. Bonfante, “Note on the Margin of a associated with rebirth and most particularly with Dionysos. Recent Book: Calaina,” Etruscan Studies 6 (1999): 8–9; and In addition to the bibliography above, see Bonfante 2003, pp. Corpus Speculorum Etruscorum 3, no. 14. 143–44, n. 95; Dickie 2001; Haynes 2000, p. 282; Cagianelli and 156. The extraordinary series of fourth-century B.C. terracotta Sannibale 1999, pp. 117–18, 133; R. E. A. Palmer, “Locket Gold, votive figures from Lavinio are richly ornamented with figural Lizard Green,” in Etruscan Italy: Etruscan Influences on the bullae of various forms: Enea del Lazio: Archeologia e mito, exh. Civilizations of Italy from Antiquity to the Modern Era, ed. J. F. Hall cat. (Rome, 1981). An extraordinary sarcophagus-lid figure with (Provo, UT, 1996), pp. 117–27; Waarsenburg 1995, p. 409, nn. 1050–52; S. Stone, “The Toga,” in Sebesta and Bonfante 1994, Amber Medicine, Amber Amulets 57