1 Earliest Rome

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5.4 The'Salii and their rituals in the month called 'Martius' . It is conducted at public expense, over many days, during which the Salii lead their dances through the city to the Forum and the Capitoline hill, and to many other places, both public and private. They are dressed in embroidered tunics clasped with bronze belts, and crimson-striped robes edged with purple, fastened with brooches; these robes are called 'trabeae', a distinctively Roman garment and a mark of the greatest honour amongst them. On their heads are set so- called apices', high caps narrowing into the shape of a cone, that the Greeks call 'kyrbasiai'. Each one of them has a sword hanging from his belt, and in his right hand wields a spear or a rod or some other such weapon, and in his left holds a Thracian shield. This is like a diamond-shaped shield, drawn in at the sides to form two hollows' - just like those carried, it is said, by the men amongst the Greeks who perform the sacred rituals of the Kouretes? And the Salii art, if you translate the title into Greek, Kouretes; at least that is my opinion. Their Greek name derives from their time of life, because they are 'young men' ; their Roman name from their spirited movements. For the Latin word for 'to jump' and 'to leap' is satire. And for the same reason they call all other dancers saltatores, deriving the word from the Salii - because in their dancing there is much leaping and springing. Whether I have made a correct interpretation in giving them this title, anyone who wants will be able to judge from the actions they perform. For in their armour they make rhythmic movements to the sound of the flute, sometimes in unison, sometimes in turn; and they sing some traditional hymns while dancing. And it was the Kouretes, if we are to judge from ancient stories, who first established dancing and displays of movement under arms and the ringing that comes from shields struck by daggers. 6 1. This passage is part of a review of the religious foundations of Rome's second king, Numa (1.2) — listed under eight separate headings. 2. Dionysius refers to the two sub-groups of Salii {Palatini and Agonales/Col/im"), whose origins were attributed to two different kings - the second group to Tullus Hostilius, the third king of Rome, following his victoiy over rhe enemy Sabines. 3. Dionysius uses the title of the great Athenian festival of the goddess Athena to refer to the Roman Quinquatrus (19-23 March), the festival of Minerva (the Roman equivalent of Athena). 4. See 5.4b. 5. A cult association from Mr Ida on rhe island of Crete, who brandished shields, per formed war dances and sang ritual chants. 6. Dionysius is here referring to the mythical Kouretes (the legendary antecedents of the Cretan cult association). According to tradition, they protected the infant god Zeus by banging and clashing their shields — so drowning his cries and concealing his where abouts from his father Kronos, who was intent on swallowing him. 5.4b The Saltan shields (ancilid) The most distinctive feature of the Salii were their figure-of-eight shields {ancilid) — which, according to a later passage of Dionysius {Roman Antiquities li.7L1), were worn by the priests themselves and also (as shown on this fourthor third-century B.C. gemstone, 0.013 m. x 0.017 m.) carried along by their 127
5- F E S T I V A L S A N D C E R E M O N I E S servants, suspended on rods. The shields were apparently identical; but amongst them was one which, according to tradition, had fallen directly from heaven into the palace of Numa - the others being made to match in order to confuse potential thieves. See further: Beard (1989) 42, 49; for archaeological details and other repre sentations, Schafer (1980). 1. In Etruscan script, 'Appius alee' ('Appius gave this'). The use of Etruscan language could suggest that the gem-engraver had in mind one of the groups of Saltan priests that existed in other towns of central Italy, rather than those of Rome itself. 5.4c The Saltan hymn The hymn sung by the Salii in the course of their dancing had become by the first century A.D. a byword for archaism and unintelligibility — as this passage from Quintilian's handbook on rhetoric remarks. See further: R. L. Gordon (1990a) 188-9, on the importance of unintelligi bility; for the surviving Latin fragments of the hymn, K. Buechner, Fragmenta Poetarum Latinorum (Leipzig, 1982) 1-4. Quintilian, Education of an Orator 1.6.40-1 But one should exercise restraint , neither employing them often, nor for show. For there is nothing more irritating than affectation. And they should not be dredged up from a period long gone and forgotten - words like topper , antigerio , exanclare , prosapia , and the language of the hymn of the Salii, which is now hardly understood by its own priests. But religion forbids those words to be altered, and we must treat them as holy objects. 1 But as for a speech, on the other hand, whose main virtue is clarity — how faulty must it be, if it needs an interpreter? 128 1. In fact there were changes in the formula: the senate decreed that the name of the emperor Augustus should be inserted; and Marcus Aurelius included the name of his dead son. These insertions ate a clear indication that despite the unintelligibity (and despite Quintilian's strictures) the hymn retained symbolic significance. For rhe image of conservatism in Roman ritual more generally, see 5.5a.
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VOLUME 2 A Sourcebook M A R Y BEARD
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Acknowledgements We would like to e
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Judaism and Christianity) whose ori
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Preface xii the religion of early R
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Conventions and abbreviations XIV I
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I EARLIEST ROME 2 Scullard (1981) 1
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1 EARLIEST ROME Ovid, Fasti n.639-4
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T EARLIEST ROME words when he cross
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I EARLIEST ROME Pliny, Natural Hist
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I EARLIEST ROME Livy History 1.45 1
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I EARLIEST ROME AE{1979) 136 The co
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2 The deities of Rome 26 Throughout
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28 THE DEITIES OF ROME 1. Trajan -
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decemviri (sacris faciundis) see qu
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Deities and their epithets 370 Fort
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Bibliography 372 Cassius Dio, Roman
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Paul, Opinions: this work, compiled
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Attridge, H. W. (1978) 'The philoso
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Bibliography 378 Politics in the He
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Cameron, Averil (1969) 'Perronius a
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Bibliography 382 de See. Croix, G.
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Frickel, J. ( 1984) Hellenistische
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Gruen, E. S. (1990) Studies in Gree
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Kirsch, J. P. (1924) Der stadtrömi
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Bibliography 390 Long, A. A. (1974)
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Bibliography 392 Nock, A. D. (1925)
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Potter, D. (1991) Prophecy and Hist
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(1992) 'The religious roles of Roma
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Syme, R. (1978) 'Thepomerium'm the
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Walker, S. and Burnett, A. (1981) T
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Details of illustrations 1.5b(ii) L
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Detaih ofillustrations 404 6. If Re
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Gaius, Institutes ll. 1—11: 10.4c
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CI/72, 476, 523: 12.6d CILl 2 . 101
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General index festivals, sacrifices
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General index Tarquin the Elder (ki
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