By Anna J. Clark
This booklet explores a side of ways Romans considered themselves. Its topic is 'divine qualities': traits like harmony, religion, desire, Clemency, Fortune, Freedom, Piety, and Victory, which bought public cult in Rome within the Republican interval. Anna Clark attracts on a variety of proof (literature, drama, cash, structure, inscriptions and graffiti) to teach that those characteristics weren't easily given cult simply because they have been intrinsically vital to 'Romans'. They relatively grew to become 'Roman' via claims, counter-claims, appropriations and explorations of them by way of diverse contributors. The assets introduced into life by way of cult (temples, altars, coin photographs, statues, passwords, votive inscriptions) have been noticeable and available to a large variety of individuals. Divine features have been appropriate to a broader social spectrum than is generally famous, and this has very important outcomes for our realizing of Roman society.
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Additional info for Divine Qualities: Cult and Community in Republican Rome (Oxford Classical Monographs)
Emphasizing the importance of naming, especially through 46 Germanicus: Tac. Ann. 18 (see Ch. 7 n. 25); Gaius Caesar: Ov. Ars am. 181, with good, brief discussion by Bowersock (1984), 171. Zanker (1988), esp. 194–215 on the Forum; uses of the Forum: Suet. Aug. 29. 47 Schilling (1954) on Venus, suggesting that the transformation occurred at Lavinium. 48 Much of what he says is both relevant to and useful for thinking about the deities studied here. These ‘diVer’ only in the sense that the connotations of divine qualities were broader.
3 below for further discussion of these passages. 50 That certain qualities received public cult did not, then, conWne people’s imaginations. 51 Nevertheless, in the Republican period at least, certain kinds of resources only existed for qualities receiving oYcial cult—temples, cult statues, and coin images. These were present in the fabric of the city, its calendar, and in people’s imaginations, existing as stimuli for the many kinds of claims studied here in a way that does not apply to such personal deiWcations.
32). 12 recounts the Romulean vow; cf. Ov. Fast. 793–4. 24 Divine Qualities the standards recovered from the Parthians in 20 bc in the temple highlights this clearly, as does Ovid’s description of Gaius Caesar setting out to the East in 2 bc to avenge (once again) defeats by Parthians: Ultor adest (‘the Avenger is at hand’). Nonetheless, the ways in which the god was made part of the activities in the Forum did not revolve only around the divine quality in Ultor. 46 The god of whom Stator was a part was Iuppiter, as Custos was of Hercules.