1 Earliest Rome

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Augustine, The City ofGodviS 2.2 Deities of different types that oversaw the Roman wedding and the consummation of marriage. The passage (intentionally) makes the divine involvement look absurd. But there is in fact no reason to suppose that the deities listed here played any significant part in everyday Roman religious experience. Most of them are not known from any other source. Augustine may well have found them all collected in the work of some pagan scholar - as part of an academic exercise in theology, rather than as any reflection of everyday practice. Other extracts from Augustine's critique of pagan deities are given at 13.9. See further: Vol. 1, 227, 261, 310; Warde Fowler (1911) 158-64; Dumczil (1970) 33-8\ When a man and a woman are joined in marriage the god Jugatinus is called in. That may be tolerable. But then the bride has to be led home. So the god Domiducus is called in too. And to keep her at home, there's the god Domitius. To see that she stays with her husband, the goddess Manturna is thrown in as well. Is anything more needed? Spare our human modesty! Once some decent privacy has been arranged, just let the natural urge of flesh and blood do the rest. Why is the bedroom packed with a crowd of deities, when even the bride's attendants withdraw? The reason for this crowd is not to increase our concern for modesty by their imagined presence, but so that with their help the bride may lose her virginity without any difficulty - even though she has the weakness of the female sex and the timidity of any novice. That's why the goddess Virginiensis turns up, and father-god Subigus
2. THE DEITIES OF ROME 2.3 The deification of abstract ideas From at least the fourth century B.C., and probably much earlier, a range of deities was introduced who personified particular qualities or forces in Roman life: Concordia (Concord); Fides (Faith); Spes (Hope) etc. These were commonly represented visually in anthropomorphic form (2.3b); but in other respects they remained unpersonalized abstractions. See further: Vol. 1, 62, 69, 90; Mattingly (1937); Dumezil (1970) 397_406* ; Fears (1981)*. 2.3a Why abstract qualities are deified In Cicero's dialogue On the Nature of the Gods the character of Balbus offers the following explanation of 'personified abstractions'. It is part of an argument (based explicitly on Stoic philosophy) which is intended to prove not only that the gods exist, but also that they care for mankind. See further: for Stoic theology, Long and Sedley (1987) 323-33*; Gerson (1990) 154-67. Cicero, On the Nature of the Gods II.60-2 The wisest men of Greece as well as our own ancestors defined and named many other kinds of gods after the great benefits they bestow - with good reason. For they believed that whatever brought great advantage to the human race could come about only through divine benevolence towards men. So sometimes they called what was produced by a god by the name of the deity itself - as when we refer to 'wheat' as Ceres, or to 'wine as 'Liber. This explains that line ofTerence < The Eunuch 732>: without Ceres and without Liber Venus is cold. Or sometimes, conversely, a deity is named after a particular quality that contains some powerful force, like Fides and Mens . We can see shrines on the Capitol recently dedicated to this pair by Marcus Aemilius Scaurus, while Fides had been consecrated before that by Aulus Atilius Calatinus. 1 You can see the temple ofVirtus as well, and the temple of Honos restored by Marcus Marcellus, but dedicated many years before in the Ligurian War by Quintus Maximus.' And what of Ops , what of Salus , what of Concordia , Libertas , Victoria ? In the case of all these things, because they have such force that they could not possibly be controlled except by a god, the quality itself has been designated divine. In the same category the names of Cupido and Voluptas and Venus Lubentina < Venus of Pleasuro have been consecrated. They may be corrupting and unnatural qualities (although Velleius 3 thinks otherwise), yet those very vices often have a stronger impact on our character. Accordingly, those deities who gave rise to various benefits owed their deification to the size of the benefits 34
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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 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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Gaius, Institutes ll. 1—11: 10.4c
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CI/72, 476, 523: 12.6d CILl 2 . 101
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