ProQuest Dissertations - Historia Antigua
ProQuest Dissertations - Historia Antigua ProQuest Dissertations - Historia Antigua
BCE). 3There are no contemporary attestations of this goddess in Campania or Samnium,which indicates that the Latin colonists of Beneventum introduced the political goddess toher new home. 4Continuation of the cults of Hera at Paestum suggests some syncretismwith Juno occurred for the Latin colonists (see Chapter 4, p. 179). The waning of the cultat Foce del Sele and lack of new monumentalization at the Heraion in the SouthernSanctuary at Paestum give the impression that Juno as Hera was not the most prominentgoddess in the new colony, however. 5In Northern Italy, Juno was worshipped in the sacred area located one mile southof the small citizen colony of Pisaurum, founded on the Adriatic in 184. Unlike inBeneventum and Paestum, the colonists of Pisaurum retained their Roman citizenshipbecause they were part of a colony of Roman citizens rather than a colony whose citizenswere granted the ius Latinum. 6In the sacred area, 14 small, truncated pyramids havebeen found which bear inscriptions to a range of deities, including Juno (CIL I 2 370:iunone), Juno Lucina (CIL I 2 371: iuno(ne) loucina), and Juno Regina (CIL I 2 378). 7Thislast inscription reads: iunone re(gina) / matrona /pisaurese / dono dedrot. The epithetsof Juno suggest first that these were personal dedications to deities special to thededicator. Second, the dedications outside of Pisaurum covered several aspects of the3 M.R. Torelli (2002), p. 84. Falerii: Dion. Hal. 1.21.1-2, Ov. Amor. 111.13.31. Tibur: Servius adAen. 1.17(see Torelli p. 84 n. 60 for further bibliography. It is possible that the Tibur cult was transferred fromFalerii.) Rome: Inscr. Ital. Ill, 2, p. 518.4 M.R. Torelli (2002), pp. 84-85.5 Torelli (1999b), p. 49.6 Salmon (1970), p. 70.7 In all there were fourteen stone truncated pyramids of local sandstone found one mile south of Pisaurum.The letters are carved in archaic script, with all but one of the cippi written in the same hand. They date tothe third or early second century BCE. CIL I 2 368-81 = CIL I 2 3, pp. 878-9; Degrassi, ILLRP 1.13-26;Dassau, ILS2970-83; Cresci Marrone and Mennella (1984), p. 89-150 #1-4; Trevisiol (1999), p. 94-101,#81-94; Harvey (2006), p. 136; Bispham (2006), p. 114; Prosdocimi (1989), p. 531.195
worship of Juno: both the birth-related valence of Juno Lucina and the political aspect ofJuno Regina, here specifically labeled as "Matrona Pisaurese."In general, these fourteen cippi date to around the time of the foundation of thecolony. While the deities on the cippi do not seem to have any relationship to oneanother, they all trace back not to gods otherwise found near Pisaurum, but to central andwestern Italian deities. 8Furthermore, based on the deities on the cippi, the worshippersin this sacred location were probably matronae, not the magistrates who might beinvested in assuming aspects of Romanitas through adopting the Capitoline Triad. 9Here,again, the evidence for the cult of Juno in Northern Italy suggests not an imperialisticimposition, but adoption by the colonists for the purposes of their own religiousobservance.Perhaps the most interesting manifestation of Juno Regina is in Luna. This is theonly secure attestation of a cult to the Capitoline Triad that existed from the foundation ofa mid-Republican colony. Luna was founded by a commission headed by MarcusAemilius Lepidus 177 BCE. It was the third of the large, citizen colonies which AemiliusLepidus and his colleagues founded, the first two being Mutina and Parma in 183. Thefoundation of these colonies, along with the viritane distributions of 173, earned Lepidus'family a lasting clientele, from which Lepidus, the consul of 78 BCE, benefited. 10To thisday, the Cispadane region in Northern Italy is still named 'Emilia' after his family. 118 Harvey (2006), p. 123.9 Bispham (2006), p. 114.10 Rossignani (1995), p. 61.11 Salmon (1970), p. 106.196
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worship of Juno: both the birth-related valence of Juno Lucina and the political aspect ofJuno Regina, here specifically labeled as "Matrona Pisaurese."In general, these fourteen cippi date to around the time of the foundation of thecolony. While the deities on the cippi do not seem to have any relationship to oneanother, they all trace back not to gods otherwise found near Pisaurum, but to central andwestern Italian deities. 8Furthermore, based on the deities on the cippi, the worshippersin this sacred location were probably matronae, not the magistrates who might beinvested in assuming aspects of Romanitas through adopting the Capitoline Triad. 9Here,again, the evidence for the cult of Juno in Northern Italy suggests not an imperialisticimposition, but adoption by the colonists for the purposes of their own religiousobservance.Perhaps the most interesting manifestation of Juno Regina is in Luna. This is theonly secure attestation of a cult to the Capitoline Triad that existed from the foundation ofa mid-Republican colony. Luna was founded by a commission headed by MarcusAemilius Lepidus 177 BCE. It was the third of the large, citizen colonies which AemiliusLepidus and his colleagues founded, the first two being Mutina and Parma in 183. Thefoundation of these colonies, along with the viritane distributions of 173, earned Lepidus'family a lasting clientele, from which Lepidus, the consul of 78 BCE, benefited. 10To thisday, the Cispadane region in Northern Italy is still named 'Emilia' after his family. 118 Harvey (2006), p. 123.9 Bispham (2006), p. 114.10 Rossignani (1995), p. 61.11 Salmon (1970), p. 106.196