615:, deities were assigned respective âhousesâ where labels were inscribed into the sixteen sections of the bronze work. Etruscan temples held no unified orientation; temples dedicated to Uni have commonly been found to be oriented southwest, and dedications to Tinia oriented south, unlike Greek temples which have been found to all be usually directed east. It is clear that the placements of deities in the Liver of Piacenza held influence over orientation and places of worship, however there has been some debate towards interpretation of the plate. Two predominant schools of thought have largely dominated readings of the regions of the Liver, however a third theory which somewhat reconciles the two mutually exclusive views has emerged as suggested by Stevens. This theory demonstrates Uni's placement in heavenly region number four as flexible with the seasons and in alignment with the difference in sunset and sunrise positions throughout the year. Where the temple of Fontanile di Legnisina dedicated to Uni found in Vulci, is located in the fixed terrestrial region number 10, and its entrance is opposite to region number 2 rather than 4, the non-corresponding position by two regions is explained by this theory of a ârotating Etruscan heavenâ. Similarly, at Pyrgi, the orientation of a temple belonging to Uni is southeast. This positioning places it in fixed terrestrial regions 10 and 11 where opposite to the entrance, Uni's heavenly region number 4 is still evident in the terrestrial region number 2 to allow for seasonal fluctuation.
406:
399:. Where Elcsntre could not easily choose between the three goddesses, they then resorted to bribing him. Etruscan interpretation of the specific offerings presented is not clear due to the lack of written sources, and various different representations on a number of mirrors, however there are common representations of Menrva's and Turan's gifts in alignment with their Greek counterparts. Menrva's spear and a wreath are often depicted, as representative of offered glory in battle. Turan is often depicted holding branches of flowers and displaying her body, representative of her offering to Elcsntre the most beautiful women in the world as his wife. Uniquely, Uni is depicted in a different manner which does not entirely correspond to the Greek origin of the myth. Amongst different mirrors, she has been depicted as being nude, or fully clothed but holding a pomegranate branch with three pieces of fruit, which has generally not been interpreted as the offering of political power from the Greek myth. Instead rather while there is no clear assertion of her offering, it has been argued that these depictions demonstrate her unique Etruscan characteristics where she is more greatly associated with the fruits of fertility.
418:
580:, was part of an ongoing archaeological project run from 1995 until 2015 by the Mugello Valley Archaeological Project and Poggio Colla Field School (PCFS). Excavations over the 21-season project potentially suggested Uni as the nominal deity of the area, with the uncovering of a bucchero vase depicting a, potentially sacred, birth scene, ritual behaviour at west of the sanctuary's network, and other dedications made by women. In 2015, the Vicchio Stele was excavated from a temple on site, and recovered as one of the longest recorded sacred Etruscan texts thus far. The date extrapolated from letter-forms and punctuation, and the place in which it was found link the stele to have being presented at the sanctuary in its âphase 0â of architectural history; this phase predated stone architecture, and was characterised by huts. Inscriptions on the edges of the stele were written in a form of âpseudo-boustrophedonâ, and potentially have up to 200 letters. Around 120 of these are legible. Etruscan archaeologist Adriano Maggiani has dated the inscription as being from 525 to 510 BCE., right before the building of the foundations in which it was placed
324:
41:
348:
556:. Both rooms featured statuettes of swaddled babies, and a myriad of votive anatomical dedications such as breasts and uteri. There is little difference between type of votive offering presented to Uni and Turan, however the numbers of these votives differentiate the rooms comparatively; 145 votive uteri were excavated from Uni's dedicated sanctuary, compared to the 74 recovered from Turan's. Additionally, 22 swaddled babies were found dedicated to Uni, where two were found dedicated to Turan. Both sanctuaries featured two votive breasts. It has been suggested that this difference could represent specialisation of offerings.
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Archeologists have stated that "The centre of worship was an underground fissure that was ritually treated after the destruction of the temple," and that. "Underground cults of this type were often associated with female divinities." The university of
Florence is currently undertaking the process of
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is incomplete, but from preliminary readings, scholars have tentatively linked a reference to Uni, based on the way the stele was placed in the foundations of the temple, and where it may mention a goddess presiding over birth, potentially connecting her as the patron divinity of the cult at Poggio
304:
Depiction of this myth in which the adoption process features an adult Hercle, and an obliging Uni is widely acknowledged as having developed entirely in
Etruria. Most scholars view this interpretation of the myth as the Hercle's welcome initiation to godhood; it has also been suggested that the
442:
from original
Etruscan custom, where Uni and Menrva traditionally played larger roles than their counterparts Juno and Minerva. Ancient sources have described the expectation of towns to dedicate temples to Tinia, Uni, and Menrva at the end of three roads, leading to three gates, as a part of
551:
in the 6th century BC, Uni was worshipped amongst other
Etruscan and pan-Hellenic deities in a large network of sanctuaries. Dedication to Uni was aggregated in a singular room at the sanctuary in the southern area of the complex. Nearby, a similar room was dedicated individually to
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Uni was worshipped both individually at dedicated shrines, and alongside other deities as part of large public sanctuaries throughout
Etruria. Established cults to Uni worshipped her status as a supreme goddess of family and reproduction.
423:
Bronze mirror depicting the
Judgement of Elcsntre. Figures from left to right: Elscntre, Menrva, Turan, Althaia. A chariot is being drawn in the upper extremities of the mirror, and the lower extremities feature Vile strangling
588:
Colla, along with brief mention of her consort Tinia. Part of the text which has been deciphered seems to display requirements of practice for the cult, demanding two objects of something for Tinia, âin the place of Uniâ.
253:
As most of
Etruscan literature has not survived through time, mythological stories involving the Etruscan gods have been largely interpreted through engraved scenes in bronze mirrors, and other mixed media artworks.
323:
908:
Neil, S. (2016). Materializing the
Etruscans: The expression and negotiation of identity during the orientalising, archaic, and classical periods. In Bell, S. & Carpino, A. (Eds.)
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In a practice that has been argued by scholars as having originated in
Etruria, Etrusca disciplina divided the Heavens into sixteen different cosmological regions. Reflected in the
531:, in gratitude for her support of his reign. The shorter of the Etruscan inscriptions outlines distinct annual rituals which took place to ensure the ongoing purity of the temple.
45:
Terracotta bust of Uni featured at the
National Etruscan Museum of Villa Giulia, c. 380 BCE. Clothed in a dress featuring a peplum over the shoulder, a royal diadem, and jewellery.
347:
484:. Compared to other locations, the cult of worship dedicated to Uni at Pyrgi held close resemblance to traditional Greek worship sanctuaries; at least 300
367:) is secondarily notable as a myth often represented on Etruscan terms through bronze mirrors. The major themes of the Greek myth remain intact; Elcsntre (
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scene represents Uni and Hercle's reconciliation, where the Etruscan recount accurately represents the meaning of Hercle's Greek name "Glory of Hera".
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217:, who was adopted ceremonially into the Roman pantheon when Veii was sacked in 396 BC. This seems to refer to Uni. She also appears on the
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meaning "young", connecting to her association with fertility, love, and marriage. In relation, it has also been suggested that the Latin
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were dedicated there, alongside animal bones suggestive of sacrifice. Additionally, two bowls made by the Etruscan Spurinas designated
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Uni, alongside Tinia and Menrva, acts as one of the three deities which make up the Etruscan Trinity, equivalent to the Roman
282:, amongst other gods present at the scene, points to a tablet with the inscription indicating the significance of the event:
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that these such temples should have been located on the most elevated sites of the town, and spread apart from one another.
797:
Bonftante, L. (2006). Etruscan inscriptions and Etruscan religion. In Thomson de Grummond, N. & Simon, E (Eds.),
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meaning "this picture shows how Hercle became Uni's son". In other depictions of this myth, deities such as Menrva,
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Bronze mirror depicting the Judgement of Elcsntre. Figures from left to right: Elcsntre, Uni, Menrva, unknown.
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Ginge, B. (1991). The Bronze Liver of Piacenza. Analysis of a Polytheistic Structure by L. B. van der Meer.
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3D documentation of the Vicchio Stele in order to create a more complete reconstruction of the entire text.
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Turfa, J. (2006). Votive offerings in Etruscan religion. In Thomson de Grummond, N. & Simon, E (Eds.),
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Negotiating identity in the ancient Mediterranean: The archaic and classical greek multiethnic emporia
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Diagram of the inscriptions on the Liver of Piacenza - Uni is representative of the fourth "house".
507:. The two longer Etruscan and Phoenecian inscriptions clarify the dedication of the temple was to
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Nagy, H. (2016). Votives in their larger religious context. In Bell, S. & Carpino, A. (Eds.)
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Steiner, A. & Neils, J. (2018). An imported attic kylix from the sanctuary at Poggio Colla.
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Steiner, A. & Neils, J. (2018). An imported attic kylix from the sanctuary at Poggio Colla.
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She is often depicted with a goatskin cloak and sandals whilst holding a shield, similarly to
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301:(Tinia) into nursing, and by that process adopting, an infant Heracles against her will.
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The name Uni is of uncertain etymology, however may be related to an Indo-European root
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Bronze mirror depicting Uni nursing Hercle, featuring Tinia, Menrva, Turan, and Mean.
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Glinister, F. (2008). Women, colonisation, and cult in Hellenistic central Italy.
1049:"This 2,500-Year-Old Stone Just Revealed The Name of a Powerful Etruscan Goddess"
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This 2,500-Year-Old Stone Just Revealed The Name of a Powerful Etruscan Goddess
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dedicated to Uni was built in approximately 500 BC, and neighboured a smaller
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Mandowsky, E. (1938). The Origin of the Milky Way in the National Gallery.
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Ryberg, Inez Scott (1931). "Was the Capitoline Triad Etruscan or Italic?".
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740:(University of Pennsylvania Museum of Archaeology and Anthropology, 2006).
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were excavated from the site in 1964, two written in Etruscan, and one in
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Detail of inscription on bronze mirror from Volterra, pointed to by Tinia.
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As part of a large Tuscan style temple, the north-located shrine at
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The Judgement of Elcsntre (equivalently known in Greek terms as the
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263:
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Stevens, N. (2009). A New Reconstruction of the Etruscan Heaven.
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Stevens, N. (2009). A New Reconstruction of the Etruscan Heaven.
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Stevens, N. (2009). A New Reconstruction of the Etruscan Heaven.
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origins, where counterpart Hera was unknowingly deceived by
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Thomson de Grummond, Nancy (1985). "The Etruscan mirror".
438:. Most scholars agree that this triad was imported by the
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The motif of Hercle suckling Uni is understood as holding
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Maggiani, A. (2016). The Vicchio Stele: The inscription.
28:
Goddess of love, marriage, fertility, family, and women
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Warden, G. (2016). The Vicchio Stele and its context.
928:(pp. 90-106), Austin, Texas: University of Texas Press
801:(pp. 9-26), Austin, Texas: University of Texas Press.
241:) originated from Etruscan, changed from a feminine
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709:. Plymouth, UK: The Scarecrow Press. p. 203.
284:"eca: sren: tva: iĎnac hercle:unial clan: θra:sce"
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515:, an amalgamated goddess of the Etruscan Uni as
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937:Heurgon, J. (1966). The inscriptions of Pyrgi.
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391:) which had been presented at the wedding of
199:, wearing a bridal veil, or completely nude.
148:of marriage, fertility, family, and women in
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812:The Burlington Magazine for Connoisseurs, 72
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899:. New York, NY: Cambridge University press.
341:Uni nursing Hercle, from Tomb 65, Tarquina.
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738:Etruscan Myth, Sacred History, and Legend
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152:and myth, and was the patron goddess of
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371:or Alexander = Elcsntre), as guided by
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912:(pp. 15-27). West Sussex, UK: Wiley
752:Source: Notes in the History of Art
188:, the god of the sky, and daughter
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176:. As the supreme goddess of the
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830:L'ERMA di BRETSCHNEIDER. p. 15
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705:Stoddard, Simon K. F. (2009).
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1076:Etruscan and Italic Studies,
1047:Crew, Bec (26 August 2016).
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910:A companion to the Etruscans
599:Regional placement in Heaven
317:Bronze mirror from Volterra.
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34:Member of the Etruscan Triad
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1019:Etruscan and Italic Studies
1006:Etruscan and Italic Studies
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568:, located near the town of
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467:Copy of the Pyrgi tablets.
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926:Religion of the Etruscans
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359:The Judgement of Elcsntre
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826:De Grummond, N. (2007).
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511:as the genitive form of
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895:Demetriou, D. (2012).
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262:A notable mirror from
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535:Sanctuary at Gravisca
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941:, 56(1-2), pp. 1-15.
100:Canaanite equivalent
1192:Fertility goddesses
583:Translation of the
576:region of northern
209:) that Juno was an
1197:Marriage goddesses
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445:Etrusca disciplina
365:Judgement of Paris
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1008:, 21(1-2), p. 107
986:, 19(2), 208-219.
861:In Aeneida ii.225
635:Liver of Piacenza
245:Etruscan ending.
219:Liver of Piacenza
178:Etruscan pantheon
150:Etruscan religion
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566:Poggio Colla
563:
560:Poggio Colla
546:
524:
516:
512:
508:
501:gold plaques
498:
489:
482:Greek temple
475:
458:
433:
389:golden apple
362:
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292:
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261:
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206:
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197:Juno Sospita
194:
141:
140:
657:, pp. 78â84
509:unialastres
270:(the Greek
95:Equivalents
1166:Categories
1058:2022-04-23
1033:Bec Crew,
871:Vitruvius
641:References
505:Phoenecian
859:Servius,
780:191384461
513:uni-astre
449:Vitruvius
424:serpents.
385:Aphrodite
274:or Roman
249:Mythology
225:Etymology
51:Genealogy
772:23202423
619:See also
549:Gravisca
276:Hercules
272:Heracles
264:Volterra
215:Veientes
211:Etruscan
158:Etruscan
80:, Zerene
66:Siblings
1187:Astarte
1182:Perugia
850:, p. 78
578:Tuscany
574:Mugello
572:in the
570:Vicchio
521:Astarte
430:Trinity
154:Perugia
146:goddess
104:Astarte
85:Consort
74:Nethuns
56:Parents
778:
770:
713:
692:290109
690:
525:astre.
499:Three
494:Thesan
440:Romans
397:Thetis
393:Peleus
377:Hermes
268:Hercle
190:Menrva
168:, and
124:Shachi
776:S2CID
768:JSTOR
688:JSTOR
585:stele
554:Turan
529:Caere
478:Pyrgi
381:Turan
373:Turms
369:Paris
295:Greek
288:Turan
280:Tinia
186:Tinia
89:Tinia
70:Tinia
60:Satre
711:ISBN
490:vota
455:Cult
395:and
299:Zeus
239:Juno
235:Iuno
231:iuni
203:Livy
170:Hera
162:Juno
134:Juno
114:Hera
78:Aita
875:I 7
760:doi
680:doi
523:as
517:uni
278:).
172:in
164:in
142:Uni
22:Uni
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