The Smith College Classical Studies are published from time to time by the Departments of Greek and Latin of Smith College and have for their main object the encouragement of research in classical literature, archaeology, and antiquities by providing an opportunity for the publication of studies in these fields by scholars connected with Smith College as teachers, graduate students, or alumnae. Contribution of studies in these fields of research will be welcomed by the editors, Julia Harwood Caverno and Florence Alden Gragg, and may be addressed to either one of them. All business communications as to purchase of copies, requests for exchanges, etc., should be addressed to Miss Mary Dunham, Librarian of Smith College, Northampton, Mass. The price of numbers 1-4, 6, and 7 is seventy-five cents; of number 5 it is a dollar and a half. SMITH COLLEGE CLASSICAL STUDIES Number 1. "Hellenistic Influence on the Aeneid," by Eleanor Shipley Duckett, June, 1920. Number 2. "A Study in the Commerce of Latium from the Early Iron Age through the Sixth Century, B.C.," by Louise E. W. Adams, April, 1921. Number 3. "The Case-Construction after the Comparative in Pliny's Letters," by Gifford Foster Clark, June, 1922. Number 4. "Nicolaus of Damascus' Life of Augustus. A Historical Commentary Embodying a Translation," by Clayton Morris Hall, May, 1923. Number 5. "Iphigenia at Aulis: Taurians: the lyric portions set to Newhall, June, 1924. Iphigenia Among the music," by Jane Peers Number 6. "Catullus in English Poetry," by Eleanor Shipley Duckett, June, 1925. ABBREVIATIONS The following are the most important abbreviations which occur in the notes. Berl. Phil. Woch.-Berliner Philologische Wochenschrift, Leipzig. C.I.L. Corpus Inscriptionum Latinarum, Berlin, 1863-. Cl. Quarterly-The Classical Quarterly, London. Corssen, Ausspr.-Über Aussprache, Vocalismus und Betonung der lateinischen Sprache (2nd ed.), Leipzig, 1868. C. R.-The Classical Review, London. Daremberg et Saglio-Dictionnaire des Antiquités grecques et romaines, Paris, 1877-. Dessau-Inscriptiones Latinae Selectae, Berlin, 1892-1906. Enc. Brit.-The Encyclopaedia Britannica (11th ed.), Cambridge, 1910–11. Ephem. Epigr.-Ephemeris Epigraphica, Rome and Berlin, 1872-. Marquardt, Röm. Staatsver.-Römische Staatsverwaltung (Handbuch der römischen Alterthümer of Mommsen and Marquardt, 2nd ed. by Wissowa), Berlin, 1881. Mommsen, Röm. Chron.-Die römische Chronologie bis auf Caesar, Berlin, 1859. Not. d. Sc.-Notizie degli Scavi di Antichità, Rome. Pauly-Wissowa-Real-Encyclopädie der classischen Altertumswissenschaft, Stuttgart, 1894-. Philol. N. F.-Philologus, Zeitschrift für das classische Alterthum und sein Nachleben (Neue Folgerung), Leipzig. Preller, Röm. Myth.-Römische Mythologie (3rd ed. revised by H. Jordan), Rh. Mus.—Rheinisches Museum für Philologie, Frankfort on the Main. Röm. Mitt.-Mittheilungen des kaiserlich deutschen Archaeologischen Instituts (Römische Abtheilung), Rome. Roscher's Lex.-Ausführliches Lexikon der griechischen und römischen Mythologie, Leipzig, 1884. Warde Fowler, Rom. Fest.—The Roman Festinals of the Period of the Republic, London, 1899. Wissowa, Relig. und Kult.-Religion und Kultus der Römer (2nd ed.), Munich, 1912. INTRODUCTION By the diligent and careful investigation of the last fifty years much has been done to reveal the true character of early Roman religion; for, during the past half-century, it has been the problem of scholars to remove the deposits of Greek, Etruscan, Egyptian, and Asiatic ideas which have encrusted and buried the earliest religious beliefs of the Romans. In consequence, there has emerged from what appeared to be in large part a collection of myths a religion which is mainly concerned with abstractions and rituals. In the process no one of the deities seems to have undergone a greater change than has Juno. Of course, many a poetic picture of her has been spoiled. Consider, for instance, that vivid scene described by Horace, in which Juno before a council of the gods waives her animosity toward Romulus and permits his apotheosis. Some of her words on that occasion are: Protinus et gravis iras et invisum nepotem, Troica quem peperit sacerdos, Marti redonabo; illum ego lucidas sucos et adscribi quietis ordinibus patiar deorum.1 It has long been recognized that the hostility of Juno to the Romans as Vergil and other poets depict it was determined by the Homeric tradition, which made her an enemy of the Trojans, and by the memory of the wars against Carthage, where the divinity identified with Juno Caelestis was a very important deity. In the light of the goddess's original nature, protinus et gravis | iras et invisum must be omitted. The Juno of the early Romans was alma rather than aspera. 1 C. III, 3, 30-6. * Cf. Norman W. DeWitt, C. R. XXXIV (1920) pp. 65 ff. During the last generation some of the most authoritative scholars in the field of Roman religion have maintained that marriage of the gods was a notion foreign to the primitive Roman mind and was later introduced into Italy by other peoples. Though this view is denied by a few eminent men,* who still contend that Juno was originally regarded as the wife of Jupiter, yet it remains prevalent. Aust expresses the general opinion of modern students of ancient religion when he says that the Italian gods had no children, no parental relation. The idea that Mars was the son of Juno is foreign to Roman cult and an imitation of the Greek, according to Wissowa. 6 "The practical Roman mind applied the myth chiefly to the history of its state, and in such a way that its true mythic character was lost, or nearly so," are the words of Warde Fowler'; and Austs describes the divine beings as follows: "Die Götter lösen sich nicht los aus der Vorstellung zu einem selbständigen Dasein, sie bleiben farblos kalte Begriffe, numina, um in der Sprache der Römer zu reden, d. h. göttliche Mächte, deren Wesen sich nur in der Ausübung bestimmter Kräfte offenbart." For such "colorless, cold conceptions" it is absurd to think of lucidas sedes and nectaris sucos. Accordingly, Juno and Mars, stripped of all personality, become merely vaguely defined powers influencing the life of men in certain respects, and therefore are to be placated and implored in certain rituals. Warde Fowler' says that we have a daemonistic rather than a 3 Marquardt, Röm. Staatsverwalt. III (1885) pp. 5 ff.; Aust, Relig. der Römer (1899) pp. 19-20; Domaszewski, Abhandl. zur röm. Relig. (1909) pp. 104-5; Wissowa, Relig. und Kult. (1912) pp. 147 and 191; Warde Fowler, Relig. Ideas of Deity (1914) p. 44 and Hastings's Enc. of Relig. and Ethics, X (1918) pp. 821-3. Among these men Dr. Frazer is very important. He depends chiefly on Varro, who not only spoke particularly of Juno as wife of Jupiter, but also affirmed generally, in the most unambiguous language, that the old Roman gods were married. See Golden Bough, II,3 pp. 190 ff. and VI, pp. 230-1; A. B. Cook, Folk-Lore, XVI (1905) pp. 277 ff.; Kretschmer, Einleit. in die Geschichte der gr. Sprache (1896) p. 91. Relig, der Römer, p. 19. • L. c. 7 Rom. Fest. p. 37, note 3. * Op. cit. p. 20; cf. Domaszewski, op. cit. pp. 104-10. Hastings's Enc. of Relig. and Ethics, X, p. 823. |