Final Draft - Preview Matter - Florida State University
Final Draft - Preview Matter - Florida State University
Final Draft - Preview Matter - Florida State University
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Pliny refers to Numa as frequently practicing the rite of expiating lightning when discussing the<br />
monstrum, Olta.<br />
Working with the assumption that Faunus once possessed a lupine aspect and that it is<br />
during the Augustan period that his depiction in art has completed its iconographical shift, this<br />
narrative can be applied to the scene on the cinerary urns. As indicated by iconographical<br />
elements that match the narrative from the Fasti, the urns capture one moment of Numa’s story<br />
in which the god Faunus struggles to break free of his chains. The relevant passage is as follows.<br />
“…But Picus and Faunus, both gods of Roman soil,<br />
Will be able to relate the rite of purification, but<br />
They will not tell without coercion, use chains to bind them as captives.”<br />
Thus Egeria taught Numa by what trick they would be able to seize the gods.<br />
There is a grove dark with the shade of holm-oaks under the Aventine,<br />
Where you are able to say, on sight, “There is a divinity here.”<br />
Grass is in the middle, and covered by green moss,<br />
A cleft in the rock pours out a never-ending stream:<br />
There Faunus and Picus were accustomed to drink alone.<br />
King Numa came here and sacrificed a sheep at the spring,<br />
And put out cups full of fragrant wine,<br />
And when he did this, he hid himself in a cave.<br />
The forest gods come to their accustomed spring<br />
And they relieve their dry throats with much pure wine.<br />
Sleep followed the wine, and Numa came forth from the icy cave<br />
And he put chains on the sleeping ones’ hands.<br />
As sleep left them, they tried to break the chains with a struggle.<br />
The chains held the warring gods all the stronger.<br />
Then Numa spoke, “Gods of the forest, forgive my deeds.<br />
If you know wickedness is absent from my mind,<br />
And show me how a thunderbolt can be expiated.” 340<br />
Numerous narrative elements from this myth can be compared to parts of the scene on the<br />
urns. The first is that the wolf-headed figure rises out of what seems to be a well. The scene in<br />
340 Ov. Fas. 3.291-311. Latin Text taken from Ovid Fasti, Vol. 5, edited by G.P. Goold, Loeb Classical Library,<br />
Cambridge, MA: Harvard <strong>University</strong> Press, 1996, p. 140, 142. (Translation by Author.)<br />
sed poterunt ritum Picus Faunusque piandi / tradere, Romani numen utrumque soli. / nec sine vi tradent: adhibe tu<br />
vincula captis.” / atque ita qua possint edidit arte capi. / lucus Aventino suberat niger ilicis umbra, / quo posses viso<br />
dicere “numen inest.” / in medio gramen, muscoque adoperta virenti / manabat saxo vena perennis aquae: / inde fere<br />
soli Faunus Picusque bibebant. / huc venit et fonti rex Numa mactat ovem, / plenaque odorati disponit pocula<br />
Bacchi, / cumque suis antro conditus ipse latet. / ad solitos veniunt silvestria numina fontes / et relevant multo<br />
pectora sicca mero. / vina quies sequitur; gelido Numa prodit ab antro / vinclaque sopitas addit in arta manus. /<br />
somnus ut abscessit, pugnando vincula temptant / rumpere: pugnantes fortius illa tenent. /tum Numa: “di nemorum,<br />
factis ignoscite nostris / si scelus ingenio scitis abesse meo, / quoque modo possit fulmen monstrate piari.”<br />
69