ProQuest Dissertations - Historia Antigua
ProQuest Dissertations - Historia Antigua ProQuest Dissertations - Historia Antigua
the city, they continued worshipping at the erstwhile Greek sanctuaries to Hercules,Minerva/Athena, Jupiter/Zeus, Hera (at Foce del Sele), Venus/Aphrodite (at SantaVenere), and Demeter (at Campodifiume). They also maintained the Lucanian sanctuaryof Aesculapius.The sanctuaries of Paestum lie within at least three of the five landscape zonesillustrated by Figure 4.1: within the city (North and South Sanctuaries, piscina, and BonaMens), along transport routes (Santa Venera, Foce del Sele), and in cultivated land(Demeter). 133Several of these sanctuaries also fall into border territory. The Heraion atFoce del Sele was the northern border of the Greek colony, and probably continued tofunction in this way for the Latin colony.Within the city, the newest temples delimitedthe space of the new forum: Mater Matuta between the forum and the south sanctuary andthe piscina between the forum and the rest of the old agora to the north. It was as if theLatin colonists were marking the forum as a very small Latin space within the widerpopulation of the city. In short, the Latin colonists reused the major sanctuaries of theGreeks that seemed necessary to retain control of the edges of the territory, while ignoringthe duplicate shrines in the countryside. They seemed to find it more important toworship at the shrines within the city, alongside their new Greek and Lucanian neighbors,and to create new shrines immediately after the foundation of the Latin colony to markthe forum area.de Polignac (1995), p. 93. De Polignac refers to Demeter of Poseidonia in general, here.134 For the location and decoration of the Heraion at Foce del Sele see G. Greco (2001). Cf. de Polignac(1995), pp. 98-106 for the role of sanctuaries as a marker of territory.181
Even more so than the example of Fregellae, the cults of the Latin colony ofPaestum were not to the tutelary deities of Rome. As one might expect, the cults retainedmany attributions given to them by the Greek locals. The cults that the colonists added toPaestum bore a strong plebeian message, one that spoke to the probable politicalsympathies of the colonists. While these cults were meant to reinforce the relationshipbetween the Latin colonists as clients and the Roman senate, or more likely the unknowncommissioners, as patrons, they were clearly the choices of the clients themselves.Finally, the cults of Paestum bear some similarities to those of the colony of Fregellae,but only superficially. Both had a sanctuary of Aesculapius and of Hercules, but atFregellae these were extra-urban cults as compared to the urban examples in Paestum.Both colonies also had sanctuaries to Venus on one of the major roads leading out of thecity. Despite these superficial similarities, the two colonies did not have the samereligious system in general because they had vastly different local populations and preexistinglandscapes with which to work after foundation.The Religious Landscape ofSoraDistinct from those of Fregellae and Paestum, the cults of Sora provide a third uniqueexample of a religious landscape in a Latin colony in south-central Italy. The Latincolony at Sora was founded in 303 BCE in a location sheltered by Monte San Casto to thewest and the Lins river on the north, east, and south.Prior to the Roman occupation inMezzazzappa (2003), p. 99. This is the modern Rovetto Valley, 285m above sea level.182
- Page 139 and 140: a limited number of the priests in
- Page 141 and 142: the possible layout of early Roman
- Page 143 and 144: the cattle would have been kept in
- Page 145 and 146: such a small or make-shift altar mi
- Page 147 and 148: and for taking over the duties asso
- Page 149 and 150: BCE.Finally, M. Aemilius Lepidus vo
- Page 151 and 152: this. 143 Some of the reasons why t
- Page 153 and 154: magistrate as a pre-formed committe
- Page 155 and 156: eligious system at Rome. This sugge
- Page 157 and 158: A later dialogue elucidates the div
- Page 159 and 160: ETTIOVTES, Tct 5E XOITTCX KQSEXCOUE
- Page 161 and 162: passive element in the act of colon
- Page 163 and 164: the object of control and the arena
- Page 165 and 166: worship as well as continuing their
- Page 167 and 168: destroyed by the Roman praetor, L.
- Page 169 and 170: erstwhile monuments of Fregellae im
- Page 171 and 172: mentions of the Fregellan emissarie
- Page 173 and 174: etween the mixed Sabellic and Latin
- Page 175 and 176: more often in the Eastern Aegean, f
- Page 177 and 178: To summarize, then, the original co
- Page 179 and 180: The Religious Landscape ofPaestumTh
- Page 181 and 182: community. This was very different
- Page 183 and 184: In addition to these politico-relig
- Page 185 and 186: and an inscription found somewhere
- Page 187 and 188: that place, it represented the indi
- Page 189: the "clear hegemony of the city ove
- Page 193 and 194: that encompassed the area from the
- Page 195 and 196: proximity to the forum boarium fits
- Page 197 and 198: on the mouth of the Garigliano rive
- Page 199 and 200: although the Soran Hercules was a n
- Page 201 and 202: Italian communities, they also some
- Page 203 and 204: through the actions of one of the c
- Page 205 and 206: worship of Juno: both the birth-rel
- Page 207 and 208: evocatio from Veii.By vowing a temp
- Page 209 and 210: Regina in Luna was clearly a Roman
- Page 211 and 212: spreading perhaps from Capua or Fal
- Page 213 and 214: surely not Diana of the Aventine, b
- Page 215 and 216: disappointment manifested itself ni
- Page 217 and 218: peoples. With this added element, i
- Page 219 and 220: Athena, indicates that the Insubria
- Page 221 and 222: these cults of Minerva show charact
- Page 223 and 224: colonization, contact with Greek co
- Page 225 and 226: they were the offerings of the weal
- Page 227 and 228: As much as the various types of str
- Page 229 and 230: TTepl 8E 2auviTcbv Kai TOIOUTOS TIS
- Page 231 and 232: figurines in an attacking pose, wea
- Page 233 and 234: JupiterCults of Jupiter, too, are n
- Page 235 and 236: censores eo anno creati Q. Fuluius
- Page 237 and 238: Ariminum, Minturnae, and Pisaurum d
- Page 239 and 240: In the colonies in Northern Italy,
Even more so than the example of Fregellae, the cults of the Latin colony ofPaestum were not to the tutelary deities of Rome. As one might expect, the cults retainedmany attributions given to them by the Greek locals. The cults that the colonists added toPaestum bore a strong plebeian message, one that spoke to the probable politicalsympathies of the colonists. While these cults were meant to reinforce the relationshipbetween the Latin colonists as clients and the Roman senate, or more likely the unknowncommissioners, as patrons, they were clearly the choices of the clients themselves.Finally, the cults of Paestum bear some similarities to those of the colony of Fregellae,but only superficially. Both had a sanctuary of Aesculapius and of Hercules, but atFregellae these were extra-urban cults as compared to the urban examples in Paestum.Both colonies also had sanctuaries to Venus on one of the major roads leading out of thecity. Despite these superficial similarities, the two colonies did not have the samereligious system in general because they had vastly different local populations and preexistinglandscapes with which to work after foundation.The Religious Landscape ofSoraDistinct from those of Fregellae and Paestum, the cults of Sora provide a third uniqueexample of a religious landscape in a Latin colony in south-central Italy. The Latincolony at Sora was founded in 303 BCE in a location sheltered by Monte San Casto to thewest and the Lins river on the north, east, and south.Prior to the Roman occupation inMezzazzappa (2003), p. 99. This is the modern Rovetto Valley, 285m above sea level.182
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