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.1.20), receives a temple onthe spot where Marcus Manlius Capitolinus house once stood (6.3.1), but,in spite of all provocations, comes willingly to Rome from Veii (1.8.3).2Juno also appears in non-Roman history.Her temple is the site of a miracle,winds cannot move ashes there (1.8.ext.18), she forgives the sacrilege ofMasinissa (1.1.ext.2), and she takes the lives of Cleobis and Biton (5.4.ext.4).The rubrics under which Juno appears are revealing also: she is harsh, she isconcerned with proper behavior, and she has power to intervene in the affairsof this world; On Neglected Religion (1.1.16, 1.1.20, 1.1.ext.2), OnMiracles (1.8.3, 1.8.ext.18), On Severity (6.3.1), On Chastity (6.1.init.), On Ancient Institutions (2.1.2), On Piety toward Parents and Brothersand County (5.4.ext.4), and On Parents, who Bravely Bore the Death oftheir Children (5.10.2).3Numen pudicitiae: chastity s divinity or divine powerMore detailed examination of course reveals a clearer picture.Chastity was21 JUNO VALERIANAalways a concern to Juno.4 Fittingly, when Valerius introduces a series ofexamples illustrating pudicitia (6.1.init.),5 he invokes the places where theabstract goddess Pudicitia resides.6 Traditionally included among these placesare, according to the ancient religion (prisca religione), Juno s puluinaria.Pudicitia also resides, not surprisingly, at the hearth of Vesta.Valeriusconcludes, however, by invoking the places where Pudicitia resides in hisown times, that is, both among the gods as well as in the imperial householditself: the peak of the Palatine, the household gods of Augustus, and themost holy marriage bed of Julia (Palatii columen, augustos penates sanctissi-mumque Iuliae genialem torum [problems to which we shall return]).7 Just asJuno, although a deity with a special relationship to women, was also aprotector of the Roman state and was thus concerned with men as well, soalso Pudicitia is principal support of both men and women alike (uirorumpariter ac feminarum praecipuum firmamentum).We thus have a chance to seeboth how the goddess of the old religion, Juno,8 relates to moral virtue andhow she is accommodated to contemporary imperial conditions and religiousdevelopments.9From Julia s holy bed (6.1.init.) we pass immediately to Lucretia s manlyspirit mistakenly allotted by fate (fortunae errore) to a female body (6.1.1).Aninspection of the thirteen Roman and three foreign examples illustratingchastity (pudicitia) quickly demonstrates that Pudicitia may be a support tomen and women, as Valerius tells us, equally, but that unequal indeed, wemust note, are the requirements and consequences.Only free men violatethe pudicitia of others, while only free-born females (ingenuae) and free-bornboys (ingenui) have pudicitia that can be violated.10 Pudicitia is thus revealedas residing in free-born females and boys in a fashion analogous to themanner in which it resided on Vesta s hearth, on Juno s sacred couches(puluinaria), and on Julia s bed.Valerius organization by category ratherthan chronology brings the past into close proximity to the present (allevents become equally past and relevant to the present purpose), and thuscreates the impression of an unchanging, divinely sanctioned, and eternalchastity.We may view this very conception also in Valerius opening invocation toPudicitia.By the divine sanction of this holy power, boys, all youth, andmarried women are kept safe:11tuo praesidio puerilis aetatis insignia munita sunt, tui numinis respectusincerus iuuentae flos permanet, te custode matronalis stola cen-setur.(Valerius 6.1.init.)Through your vigilance the glorious honors of childhood wereprotected, by the cultivation of your divine power the flower of adoles-22 JUNO VALERIANAcence remains uncut, under your guardianship the matron s garbreceives its just recompense.12We may note especially the word numen.Because numina are divine forces or even gods numen underscores the divine nature of this moral force orvirtue.Numen in fact reveals that Pudicitia possesses a manifest power greaterthan mere abstraction.13 The exempla that Valerius relates will illustrate howPudicitia and thus Juno as well wishes behavior regulated: Be present,therefore, and recall those events that you yourself desired should occur (ades igitur et cognosce quae fieri ipsa uoluisti; 6.1.init.).Juno is demon-strably linked then not just to a moral virtue, but to a virtue considered adivine goddess in her own right, one with a long-established cult of herown.This indeed accords well with the traditional associations of Juno as agoddess to whom chastity mattered.More importantly, this link allows us aglimpse into Valerius personal religious conceptions, namely, the manner inwhich a moral force (considered divine) relates to the ancient goddess Juno.We may, for our part, desire to separate Juno s numen from that of Pudicitia,but we must admit that Valerius views the possibility that the one canreside on the other s sacred couches (puluinaria), and in fact elsewhere aswell, without thereby losing her own divinity.Divine interests are notdiscrete; they are interlocking [ Pobierz całość w formacie PDF ]
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.1.20), receives a temple onthe spot where Marcus Manlius Capitolinus house once stood (6.3.1), but,in spite of all provocations, comes willingly to Rome from Veii (1.8.3).2Juno also appears in non-Roman history.Her temple is the site of a miracle,winds cannot move ashes there (1.8.ext.18), she forgives the sacrilege ofMasinissa (1.1.ext.2), and she takes the lives of Cleobis and Biton (5.4.ext.4).The rubrics under which Juno appears are revealing also: she is harsh, she isconcerned with proper behavior, and she has power to intervene in the affairsof this world; On Neglected Religion (1.1.16, 1.1.20, 1.1.ext.2), OnMiracles (1.8.3, 1.8.ext.18), On Severity (6.3.1), On Chastity (6.1.init.), On Ancient Institutions (2.1.2), On Piety toward Parents and Brothersand County (5.4.ext.4), and On Parents, who Bravely Bore the Death oftheir Children (5.10.2).3Numen pudicitiae: chastity s divinity or divine powerMore detailed examination of course reveals a clearer picture.Chastity was21 JUNO VALERIANAalways a concern to Juno.4 Fittingly, when Valerius introduces a series ofexamples illustrating pudicitia (6.1.init.),5 he invokes the places where theabstract goddess Pudicitia resides.6 Traditionally included among these placesare, according to the ancient religion (prisca religione), Juno s puluinaria.Pudicitia also resides, not surprisingly, at the hearth of Vesta.Valeriusconcludes, however, by invoking the places where Pudicitia resides in hisown times, that is, both among the gods as well as in the imperial householditself: the peak of the Palatine, the household gods of Augustus, and themost holy marriage bed of Julia (Palatii columen, augustos penates sanctissi-mumque Iuliae genialem torum [problems to which we shall return]).7 Just asJuno, although a deity with a special relationship to women, was also aprotector of the Roman state and was thus concerned with men as well, soalso Pudicitia is principal support of both men and women alike (uirorumpariter ac feminarum praecipuum firmamentum).We thus have a chance to seeboth how the goddess of the old religion, Juno,8 relates to moral virtue andhow she is accommodated to contemporary imperial conditions and religiousdevelopments.9From Julia s holy bed (6.1.init.) we pass immediately to Lucretia s manlyspirit mistakenly allotted by fate (fortunae errore) to a female body (6.1.1).Aninspection of the thirteen Roman and three foreign examples illustratingchastity (pudicitia) quickly demonstrates that Pudicitia may be a support tomen and women, as Valerius tells us, equally, but that unequal indeed, wemust note, are the requirements and consequences.Only free men violatethe pudicitia of others, while only free-born females (ingenuae) and free-bornboys (ingenui) have pudicitia that can be violated.10 Pudicitia is thus revealedas residing in free-born females and boys in a fashion analogous to themanner in which it resided on Vesta s hearth, on Juno s sacred couches(puluinaria), and on Julia s bed.Valerius organization by category ratherthan chronology brings the past into close proximity to the present (allevents become equally past and relevant to the present purpose), and thuscreates the impression of an unchanging, divinely sanctioned, and eternalchastity.We may view this very conception also in Valerius opening invocation toPudicitia.By the divine sanction of this holy power, boys, all youth, andmarried women are kept safe:11tuo praesidio puerilis aetatis insignia munita sunt, tui numinis respectusincerus iuuentae flos permanet, te custode matronalis stola cen-setur.(Valerius 6.1.init.)Through your vigilance the glorious honors of childhood wereprotected, by the cultivation of your divine power the flower of adoles-22 JUNO VALERIANAcence remains uncut, under your guardianship the matron s garbreceives its just recompense.12We may note especially the word numen.Because numina are divine forces or even gods numen underscores the divine nature of this moral force orvirtue.Numen in fact reveals that Pudicitia possesses a manifest power greaterthan mere abstraction.13 The exempla that Valerius relates will illustrate howPudicitia and thus Juno as well wishes behavior regulated: Be present,therefore, and recall those events that you yourself desired should occur (ades igitur et cognosce quae fieri ipsa uoluisti; 6.1.init.).Juno is demon-strably linked then not just to a moral virtue, but to a virtue considered adivine goddess in her own right, one with a long-established cult of herown.This indeed accords well with the traditional associations of Juno as agoddess to whom chastity mattered.More importantly, this link allows us aglimpse into Valerius personal religious conceptions, namely, the manner inwhich a moral force (considered divine) relates to the ancient goddess Juno.We may, for our part, desire to separate Juno s numen from that of Pudicitia,but we must admit that Valerius views the possibility that the one canreside on the other s sacred couches (puluinaria), and in fact elsewhere aswell, without thereby losing her own divinity.Divine interests are notdiscrete; they are interlocking [ Pobierz całość w formacie PDF ]