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I Claudii, il "propudialis porcus" e Tellus
No full textThis paper investigates the sacrifice of the "propudialis porcus", a ritual known thanks to a lemma of Festus (274 L) and that the Claudii were required to celebrate with expiatory purposes for unspecified causes. The reasons for this gentilician sacrifice are identified by the author in the episode of the "magmentarium" of the temple of Tellus in the Carinae: a shrine ("sacellum") where the "lectisternia" took place and that was, according to Cicero’s complaint, illegally annexed by Appius Claudius Pulcher and his brother Clodius to the vestibule of their family "domus" (which bordered precisely with the sanctuary of Tellus). In this regard, we know not only that in 50 BC an official initiative to solicit the restitution of the "magmentarium" was taken by the aedile M. Caelius Rufus, but also that a male pig was the animal usually offered to Tellus for expiatory purposes, as is stated in a famous "epistula" of Horace (II, 1, v. 143: «Tellurem porco...piabant»)
Spose per sempre: "nuptiae" e "lanificium" nella scultura funeraria romana della "Regio IV"
No full textThis article examines Roman funerary sculpture in the "Regio IV", with
special regard to a number of monuments dedicated to deceased women
between the end of the first century B.C. and the mid Imperial period. On
the grounds of antiquarian sources and some comparanda, the author proposes a new interpretation of the objects carved in the bas-reliefs (para
sols, sandals, "tálaros", carding combs, ecc.). According to iconographic
and semantic models attested from the Archaic period in Italy, these objects referred to the themes of wedding and "lanificium", and indicated the
virtues of the honoured women ("domiseda", "lanifica", ecc.).
L’articolo tratta della scultura funeraria romana della "Regio IV", in particolare di alcuni monumenti dedicati a donne defunte tra la fine del I secolo a.C. e l’avanzata età imperiale. Con il supporto delle fonti antiquarie e di confronti, si propone quindi una nuova interpretazione di alcuni degli oggetti scolpiti nei bassorilievi (parasole, sandali, "tálaros", pettini per la cardatura, ecc.); oggetti che secondo modelli iconografici e semantici attestati in territorio italico fin dall’arcaismo, rinviano agli ambiti delle nozze e del "lanificium" e propagandano le virtù delle defunte onorate ("domiseda", "lanifica", etc.)
"Strongyla". I rituali di Santa Venera (Paestum) e il "Simposio" di Platone
No full textThis paper examines the "strongyla" («circles»), known from a Latin inscription (EDR100734) and identified with circular niches placed on either side of the "naós" (the so-called “Oikos”) of the sanctuary in Santa Venera at Paestum. These niches were distributed into two separate systems and functional in the practice of the "loutrón nymphikón", the “nuptial
bath” of the girls in preparation for marriage and motherhood. In this regard, the author highlights that the term "strongylon" was used in Plato’s "Symposium" to define the circular shape of the first human beings in the account of the famous, etiological myth of the missing halves. Consequentially, the ritual still celebrated under the Roman period in the "strongyla" was the result of a centuries-old tradition permeated by specific concepts and beliefs. Finally, the dichotomy between Aphrodite Urania and Aphrodite Pandemos is considered, as well as that between Eros Uranius and Eros Pandemos. This
distinction is discussed in the "Symposium" and was expressed at the sanctuary of Santa Venera through the spatial and social polarity of the “Rectangular Hall” as opposed to the “West Wing”
Fortuna Huiusce Diei: Pidna, i Campi Raudii e il tempio B di Largo Argentina
No full textThis paper investigates the reason why Q. Lutatius Catulus selected a round plan for the temple that he dedicated to Fortuna Huiusce Diei. Through a new examination of literary sources, the first reason is identified with the role that the Sun had in ensuring the victory for the Roman army at the Campi Raudii (101 BC). This battle took place soon after the summer solstice (PLUT., Mar., 26, 8), the day on which Fors Fortuna was celebrated. Furthermore, the relations between L. Aemilius Paulus and the same temple/cult of Fortuna Huiusce Diei are examined. The author observes some analogies between the battle of the Campi Raudii and the victory of Pydna (168 BC), equally achieved in conjunction with the summer solstice. Finally, considering the foundation in the same area of the ‘Aemilian’ temple of the Lares Permarini – whose 'dies natalis' fell on December 22 on the days of the winter solstice –, the author proposes to connect the ‘cappellaccio’-structure explored below the levels of Temple B – structure incorporated and ‘respected’ by the foundations of the 'aedes rotunda' – with a previous sacred place dedicated by L. Aemilius Paulus to Fortuna Huiusce Diei.
Nell’articolo si indagano le motivazioni che portarono Q. Lutazio Catulo a scegliere per il tempio dedicato alla Fortuna Huiusce Diei la planimetria circolare. Motivazioni che, grazie all’esame delle fonti letterarie, vengono individuate nel ruolo che ebbe il Sole nell’assicurare ai Romani la vittoria ai Campi Raudii (101 a.C.). Questa battaglia avvenne del resto poco dopo il solstizio d’estate, giorno nel quale si celebrava Fors Fortuna. Vengono dunque esaminati i rapporti tra L. Emilio Paolo e lo stesso tempio/culto della Fortuna Huiusce Diei, e l’autore rileva una serie di evidenti e significative analogie tra la battaglia dei Campi Raudii e la vittoria di Pidna (168 a.C.), conseguita ugualmente in coincidenza con il solstizio d’estate. Considerando la fondazione nella stessa area del tempio “emiliano” dei Lari Permarini – il cui "dies natalis" cadeva il 22 dicembre nei giorni del solstizio invernale - si propone quindi di collegare la struttura in cappellaccio esplorata sotto i livelli del tempio B - inglobata e “rispettata” dalle fondazioni dell’"aedes rotunda" – con un primo luogo di culto dedicato alla Fortuna Huiusce Diei da parte di L. Emilio Paolo
Il cibo e la dea: il "magmentarium" di Tellus e il "lectisternium" di Cerere
No full textThis paper investigates the function of the "magmentarium", a shrine ("sacellum") pertaining to the Sanctuary of Tellus in the Roman neighborhood called Carinae, which was, according to Cicero (Cic., har. resp., 30-32), sacrilegiously attached to the vestibule of the "domus" of Appius Claudius Pulcher, brother of Clodius. A new examination of the word "magmentum" provides evidence for the fact that the "magmentarium Telluris" housed the "lectisternium" celebrated every year on December 13 for the "dies natalis" of the temple. The fact that the "lectisternium" ritual was also offered in private, possibly explains why the "magmentarium" was annexed to Appius Claudius’house. Furthermore, this private occupation reveals the intent of the Claudian family to impose their gentilician care to a significant part of the cult. The article concludes with a definition of the "fana magmentaria" (Varro, ling., 5, 112) and a reference to the consecration of "mensae" in Roman sanctuaries.
Nell’articolo viene indagata la funzione del "magmentarium", sacello pertinente al santuario di Tellus del quartiere romano delle Carine e, a parere di Cicerone (Cic., har. resp., 30-32), annesso sacrilegamente al vestibolo della "domus" del fratello di Clodio, Appio Claudio Pulcro. Attraverso il riesame del termine "magmentum", si dimostra come il "magmentarium Telluris" ospitasse il "lectisternium" celebrato ogni anno il 13 dicembre, "dies natalis" del tempio. La constatazione che in determinate occasioni il rituale del "lectisternium" fosse offerto anche privatamente sembra spiegare l’annessione del "magmentarium" alla dimora di Appio Claudio; annessione che rivela la volontà, da parte dei Claudii, di sottoporre alla cura gentilizia una parte rilevante del culto. L’articolo si conclude con una definizione dei "fana magmentaria" ricordati da Varrone (ling., 5, 112) e con un riferimento alla consacrazione delle "mensae" nei santuari
L’aedes Herculis Musarum, l’«armonia delle sfere», il calendario
No full textThrough a new examination of historical events and the related literary sources, the A. connects the construction of the temple of Hercules Musarum in Circo Flaminio to an attempt to reform the calendar and to the appearance of two close astronomical phenomena (eclipses of 190 and 188 BC). Consequently, the chronology of the "aedes" is tackled again in order to demonstrate that the Hercules Citharoedus of the Circus Flaminius and the Camenae of the Roman tradition, as well as the Greek Muses, were called to fix with music the «harmony of the spheres» of the Pythagorean tradition. In fact, harmony and time (the latter regulated by the motion of the stars and marked by the calendar) appeared probably to have gone lost in the years of the Aetolian war. The unusual architecture of the complex, where significantly M. Fulvius Nobilior deposited his "Fasti", are consistent with the aforementioned philosophical and religious framework, which had been conceived with a decisive intervention of Ennius. In particular, as in other known cases, the circular plan of the temple alluded to the circularity of the celestial planisphere. The renovation of the sanctuary carried out by L. Marcius Philippus are also considered. He was a descendant of that Q. Marcius Philippus who had built the first "horologium solarium", adjusted to the meridian of Rome, during his censorship in 164 BC. On the grounds of a number of observations and comparisons, the author concludes that the semicircular "schola" sited behind the "aedes Herculis Musarum" was equipped with a monumental sundial.
Grazie al riesame di alcune vicende storiche e delle relative fonti letterarie, si collega la costruzione del tempio di Hercules Musarum in Circo Flaminio – che non compare tra i cosiddetti «temples votifs dimicatoires» - ad un tentativo di riforma del calendario e all’apparizione di due ravvicinati "prodigia" celesti (eclissi del 190 e del 188 a.C.). Si ridiscute dunque la cronologia dell’"aedes" e si dimostra come l’Ercole citaredo del Circo Flaminio fosse chiamato, insieme alle Camene della tradizione romana e alle Muse della tradizione greca, a ristabilire attraverso la musica l’«armonia delle sfere» della dottrina pitagorica. Un’armonia che insieme al tempo - regolato dal moto degli astri e scandito dal calendario -, proprio negli anni della guerra in Etolia doveva apparire perduta. Coerenti con tale quadro culturale e religioso, concepito con il decisivo contributo di Ennio, risultano le non comuni architetture del complesso, nel quale Fulvio Nobiliore depose i suoi Fasti. In particolare la planimetria circolare del tempio alludeva, come in altri casi noti, alla circolarità del planisfero celeste. Vengono considerati anche gli interventi di ristrutturazione del santuario da parte di L. Marcio Filippo, discendente di quel Q. Marcio Filippo che durante la censura del 164 a.C. realizzò un "solarium horologium" regolato per la prima volta al meridiano di Roma. Sulla base di una serie di osservazioni e di confronti, l’autore conclude che la "schola" semicircolare presente dietro l’"aedes Herculis Musarum" era provvista di una meridiana monumentale
Teatro romano e cultura della "luxuria": dai "loca senatoria" al "theatrum lapideum" di Cassio Longino e Valerio Messala
No full textThis paper describes the development of Roman theatre structures in the first half of the second century B.C., from the introduction of the "loca senatoria" (194 B.C.) to the attempt of the censors M. Valerius Messala and C. Cassius Longinus to build the first stone theatre ("theatrum lapideum") in Rome (154 B.C.). The historical context of these facts is analyzed, highlighting the role of "luxuria" and defining the importance of the Hellenistic models on these theatre innovations, which were strongly stigmatized by traditionalist factions
Recensione a "Thesprotia Expedition IV. Region Transformed by Empire", edited by B. Forsén (Papers and Monographs of the Finnish Institute at Athens, vol. XXIV) - Helsinki: Foundation of the Finnish Institute at Athens 2019
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