Anatomical votive model of eyes. Etruscan culture, 5th century B.C. - 4th century B.C.

Anatomical votive model of eyes. Etruscan culture, 5th century B.C. - 4th century BC.
In good general state of preservation.
Provenance: Former Belgian private collection, former Spanish antiquities dealer (2022), former Belgian private collection, Brussels.
Measurements: 8 x 9 x 5 cm.

Etruscan pottery represents a vibrant mix of local creativity and external influences, particularly from Greek and Near Eastern cultures. Around the 7th century BC, Etruscan potters developed the style known as bucchero, distinguished by its glossy black finish, obtained through a reductive firing technique. These vessels, often carefully crafted and decorated with engravings or reliefs, were used both in everyday life and in ritual contexts. Early versions were light and elegant, while over time they evolved into more robust and ornate pieces, often imitating metal objects.

Etruscan votive models, particularly anatomical offerings and effigies, are fascinating archaeological objects that offer a deep insight into religious practices and medical concerns in ancient Etruria, especially between the 4th and 2nd centuries BC. These offerings were usually deposited at shrines and sacred springs as a token of devotion or supplication to the gods, usually in the hope of obtaining healing for a specific ailment or as thanks for divine intervention. They were made mainly of terracotta, although bronze or, on occasion, stone were also used. They represented parts of the human body-eyes, limbs, internal organs, breasts, genitals-and have been found in large quantities in shrines dedicated to healing deities such as Menrva (Minerva) or Aplu (Apollo).

These anatomical offerings functioned as a symbolic language related to health and physical integrity. For example, offering a terracotta eye could express the desire to heal an eye condition, while a uterus model could be linked to fertility problems. The degree of realism in these pieces varies: some are quite schematic, while others show a surprising level of detail, and may even have been personalized. These offerings had a dual purpose: they were both ritual acts and forms of tangible communication, visibly expressing the needs of the devotee. Some researchers suggest that these pieces may also reflect a rudimentary knowledge of anatomy and disease, based on direct observation, though not necessarily part of a systematized medical science.

In addition to anatomical models, votive heads and full-body statues, often life-size or even larger, were also common. These heads, usually with serene or devout expressions, could represent the offerer himself or function as idealized images of the believer in relation to divinity.