1977.216.1942: Votive Terracotta Penis and Scrotum

Identification and Creation

Object Number

1977.216.1942

Title

Votive Terracotta Penis and Scrotum

Classification

Sculpture

Work Type

sculpture

Date

3rd-1st century BCE

Period

Hellenistic period

Culture

Etruscan

Persistent Link

https://hvrd.art/o/286935

Physical Descriptions

Medium

Terracotta

Technique

Mold-made

Dimensions

4.7 x 3.7 x 3.8 cm

Acquisition and Rights

Credit Line

Harvard Art Museums/Arthur M. Sackler Museum, Transfer from the Department of the Classics, Harvard University, Gift of Dr. A. S. Pease

Accession Year

1977

Object Number

1977.216.1942

Division

Asian and Mediterranean Art

Contact

am_asianmediterranean@harvard.edu

Permissions

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Descriptions

Description

Votive terracotta penis and scrotum. Reddish brown clay, porous, with gritty black impurities. Most likely from a sanctuary votive deposit in Etruria (central Italy). Such terracotta male genitalia may have been given either as a request or as an offering of thanks for healing related to the common condition of phimosis or for the onset of puberty. Romans also frequently depicted the phallus to represent fertility, luck, and protection.

The practice of creating and dedicating anatomical renderings as votive offerings was widespread in ancient Etruria and Latium, evident from the seventh century BCE onward and most popular in the Hellenistic period (3rd–1st centuries BCE). A variety of body parts were depicted, from whole and half heads, to arms and legs, hands and feet, and fingers and toes, to eyes and ears, female and male genitalia, and breasts, to internal organs, including the uterus, heart, and bladder. Anatomical votives have been found exclusively at sanctuaries, spread over some 300 sites in the Etrusco-Italic region. Similar votives appear also in Greek sanctuaries, though in the shrines of very few gods (e.g., Asklepios), whereas a wide range of the gods worshipped in Etruria and Latium received anatomical votives.

Because very few Etruscan anatomical votives include dedicatory inscriptions, it is uncertain whether they were offered to a god according to a vow (ex voto) to give thanks after a wish had been fulfilled or to encourage the god’s participation in granting a request or prayer. In either case, votives appear to have been offered by individuals as part of a ritual, with considerable numbers of such votives found at or near sanctuary altars and most found grouped in secondary deposits (presumably to make room for new offerings). In the absence of dedicatory inscriptions, the meaning of these anatomical votives is debated. They may have been given more literally for the protection or cure of certain body parts and their capabilities, or they may have represented something more figurative (e.g., ears signifying being heard by the god, eyes as being seen, or hands expressing persistent prayer).

For further reading, see:
Matthias Recke, “Science as Art: Etruscan Anatomical Votives,” in The Etruscan World, ed. Jean MacIntosh Turfa (London: Routledge, 2013), 1068–85.

Matthias Recke and Waltrud Wamser-Krasznai, Kultische Anatomie: Etruskische Körperteil-Votive aus der Antikensammlung der Justus-Liebig-Universität Giessen (Stiftung Ludwig Stieda) (Ingolstadt: Deutsches Medizinhistorisches Museum, 2008).

Jean MacIntosh Turfa, “Anatomical Votives,” in Thesaurus Cultus et Rituum Antiquorum (ThesCRA), vol. 1, Processions – Sacrifices – Libations – Fumigations – Dedications (Los Angeles: Getty Publications, 2004), 359–68.

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