ProQuest Dissertations - Historia Antigua
ProQuest Dissertations - Historia Antigua ProQuest Dissertations - Historia Antigua
Thus, the remaining Greek and Lucanian inhabitants would have retained the use of thetemples and cults that pertained to their daily lives and even shared these spaces with theLatin colonists.Of the extra-urban sanctuaries, some show a continuity of worship while othershave yielded no evidence of activity after the Greek or Lucanian phases of occupation.The sanctuary of S. Venera, just south of the urban center, boasted a new, third centuryBCE portico and continued dedications in the second century BCE.The Heraion at theFoce del Sele received a new shrine around 250 BCE.Between the city and the sea,the small shrine to the so-called 'Camping Apollo' shows monumentalization at the endof the third century BCE; the new sacellum resembled the Pompeian temple of Isis, to1 TOwhom the Paestan shrine was also dedicated.The sanctuary at the source of theCapodifiume (Demeter) also continued to attract worshippers into the period of the Latincolony. 129This does not seem to be the case for the extra-urban cult sites at Linora,Getsemani, and perhaps Agropoli (all of uncertain attribution), and Fonte (Hera),Albanella (Demeter), 'Acque che Bolle' (Demeter and Kore). 130Torelli sees the Latincolonists' focus on the urban sanctuaries to the detriment of many of the extra-urban onesas a removal of everything Greek and an inversion in the religious system to emphasize126 Crawford (2006), p. 67. Torelli (1999b), p. 49. See Ammerman (1991) for a discussion of the nakedstanding goddesses of this shrine; Ammerman concludes that the original deity of this sanctuary wasPhoenician Astarte or Cypriot Aphrodite, who became Venus in Roman period.127 Ibid.128 Torelli (1999b), pp. 50-51. This is confirmed by an inscription (ILP 160), in which Laureia Q.f.commemorates the dedication of a temple. Within the temple, votive doves, cupids, and female statues alsosuggest Isis.129 Torelli (1999b), p. 51.130 Ibid, with references. See also Greco (2001a), p. 158.179
the "clear hegemony of the city over the countryside." 131I would argue instead that thecolonists did not need the extra-urban sanctuaries to stand as markers of their territory orto build a community with the local population outside of the walls, as the Greekcolonists had. 132Thus, the Latin colonists continued to worship at one of the two or moreextra-urban shrines of Hera and one of the three or more shrines of Demeter. Moreimportantly, the Greek, Lucanian, and colonial elements of Paestum's population wereprimarily within the city walls. It was far more critical to create a community (throughjoint worship at the extant temples) to meld those elements than to focus attention outsideof the walls.To summarize, the Latin colonists joined a community of Greek and Lucanians ina city that already boasted a very active religious system. Just after the colonialfoundation in 273 BCE, the colonists segregated the heroon, the symbol of the Greekfoundation, created the piscina with its shrine to Fortuna/Venus, and built a small templeto Mater Matuta on the southern edge of the new forum, facing the main sanctuary of thecity. Also in the third century, the Latin colonists established a shrine to Marsyas andembellished the Iseum in the western suburbs of the city. Around the turn of the century,they buried the ekklesiasterion with its altar to Lucanian Jupiter. Sometime in the secondcentury BCE, the colonists built a temple to Bona Mens in the forum of Paestum. Finally,they built temple to Magna Mater (and several unidentified temples) at an unspecifieddate during the Republic. While the Latin colonists were adding all of these temples to131 Ibid., p. 52. Torelli further asserts that the change "indicates a fierce and definitive eradication from theland of the Greek element." This statement is too strong in light of the continuation of worship at all of themonumental Greek temples within the city.132 See de Polignac (1995), pp. 92-93, 100, and 103 for the Greek cults of Poseidonia.180
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the "clear hegemony of the city over the countryside." 131I would argue instead that thecolonists did not need the extra-urban sanctuaries to stand as markers of their territory orto build a community with the local population outside of the walls, as the Greekcolonists had. 132Thus, the Latin colonists continued to worship at one of the two or moreextra-urban shrines of Hera and one of the three or more shrines of Demeter. Moreimportantly, the Greek, Lucanian, and colonial elements of Paestum's population wereprimarily within the city walls. It was far more critical to create a community (throughjoint worship at the extant temples) to meld those elements than to focus attention outsideof the walls.To summarize, the Latin colonists joined a community of Greek and Lucanians ina city that already boasted a very active religious system. Just after the colonialfoundation in 273 BCE, the colonists segregated the heroon, the symbol of the Greekfoundation, created the piscina with its shrine to Fortuna/Venus, and built a small templeto Mater Matuta on the southern edge of the new forum, facing the main sanctuary of thecity. Also in the third century, the Latin colonists established a shrine to Marsyas andembellished the Iseum in the western suburbs of the city. Around the turn of the century,they buried the ekklesiasterion with its altar to Lucanian Jupiter. Sometime in the secondcentury BCE, the colonists built a temple to Bona Mens in the forum of Paestum. Finally,they built temple to Magna Mater (and several unidentified temples) at an unspecifieddate during the Republic. While the Latin colonists were adding all of these temples to131 Ibid., p. 52. Torelli further asserts that the change "indicates a fierce and definitive eradication from theland of the Greek element." This statement is too strong in light of the continuation of worship at all of themonumental Greek temples within the city.132 See de Polignac (1995), pp. 92-93, 100, and 103 for the Greek cults of Poseidonia.180
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