By Anna J. Clark
This booklet explores a facet of the way Romans considered themselves. Its topic is 'divine qualities': characteristics like harmony, religion, desire, Clemency, Fortune, Freedom, Piety, and Victory, which obtained public cult in Rome within the Republican interval. Anna Clark attracts on quite a lot of proof (literature, drama, cash, structure, inscriptions and graffiti) to teach that those features weren't easily given cult simply because they have been intrinsically very important to 'Romans'. They relatively grew to become 'Roman' via claims, counter-claims, appropriations and explorations of them via assorted members. The assets introduced into lifestyles via cult (temples, altars, coin pictures, statues, passwords, votive inscriptions) have been seen and obtainable to a wide variety of individuals. Divine characteristics have been appropriate to a broader social spectrum than is generally well-known, and this has vital outcomes for our realizing of Roman society.
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Additional resources for Divine Qualities: Cult and Community in Republican Rome (Oxford Classical Monographs)
Intrinsic to Roman religion’. Divine Qualities 23 suggests that the quality inherent in Stator could be drawn upon just as were the qualities studied here. In a speech to the senate, Cicero uses both the temple setting and direct address to the deity in order to make claims about an individual and a community and to stimulate or heighten audience reactions. His Wrst Catilinarian oration was delivered in November 63 in the temple of Iuppiter Stator on the lower Palatine slopes, where the senate had been summoned by Cicero himself.
27 Dench (2005), 103; see also Walsh (1961), Luce (1977), Moore (1989), Levene (1993), Feldherr (1998), Chaplin (2000). 28 As we shall see in later chapters, Cicero and others certainly made a number of claims involving divine qualities in speeches in years under investigation here. Not all accounts of the foundation of cults to divine qualities, moreover, seek to explain the motivation behind the installation of a particular cult in ways that relate obviously to the quality in question. We shall begin, however, with an Augustan formulation of a story that probably goes back in some shape or form to the third century bc.
In Livy’s version—the only one to survive—the patrician Verginia was excluded from the worship of pudicitia patricia after she married a plebeian consul, L. 29 During supplications in the year 296, following a large number of prodigies, ‘rivalry’ (certamen) arose ‘in the shrine of pudicitia patricia ’ (in sacello pudicitiae patriciae), because Verginia claimed her right to continue to enter that shrine, as a patrician and a modest woman, only ever married to one man. Incensed by her exclusion, she divided oV part of her house on the vicus Longus30 and erected there the altar to pudicitia plebeia where, and about which, Livy has her exhort the plebeian matronae.
Divine Qualities: Cult and Community in Republican Rome (Oxford Classical Monographs) by Anna J. Clark