goddess and was hunted by boys at her festival. The story that Juno was betrayed by it during a flight into the mountains and therefore hated it is purely aetiological. But here again we have a deviation from the usual cult of the goddess, to whom the goat was commonly sacred. Juno Sospita and Juno Caprotina wore a helmet of goat-skin, and the goat was their sacrificial victim. Again, this tradition at Falerii may have been borrowed from the temple at Argos, where white cows were the chief offerings and calves and pigs and rams were also sacrificed, but no goats.43 Miss Taylor says that it is tempting to see in Juno of Falerii an earth-goddess like Dea Dia, the divinity of the Arvales, and perhaps in Pater Curris a form of Mars; but she adds, "Here however we are in the realm of pure conjecture." Our knowledge of her earlier cult is insufficient to decide the question, but no one of the derivations for her name suggested by ancient or modern authors, except Kretschmer's, would necessarily lead to such a conclusion; and Kretschmer's theory is very doubtful. The obvious relation of Quiritis to Quirinus may show that Juno had some connection after all with Jupiter and Janus; for they,45 as well as Mars, have been designated by this title. Nor does there seem more reason for interpreting Pater Curris as some form of Mars than as Jupiter or Janus. 43 Müller-Deecke, Die Etrusker, II, p. 45. 4 Op. cit. pp. 69-70. 45 Wissowa, op. cit. p. 154, note 2 and p. 109. Lucina The cult of Lucina was probably one of the oldest of the separate cults in Rome, for tradition said that her hedge on the top of Mons Cispius1 existed before the founding of the city. In fact, Pliny was led to believe that her name might be derived from the lucus itself. Juno here in her grove reminds us of the gods of the Suevi, whom Tacitus2 describes as numina which could not have resided in temples made with hands or have been represented in iconic form. So Diana of the grove at Nemi and Caelestis in her grove at Carthage were worshipped. They were without doubt all originally deities of the moon, and reverence was given them under the open sky. Objection has been made that if Iuno is related to the root div- and itself means "brightness," then Juno Lucina is tautological, for Lucina is from luc- meaning "light." G. Appel advances a theory that perhaps there existed in the beginning an Italian goddess whose name was Lucina; in later times, however, when Lucina was made equal to Juno and joined to her in cult, the word was given as an epithet to Juno. But the common explanation is that the title was added to Juno's name when her original significance as goddess of light was disappearing. By the addition of a strengthening adjective men sought to renew it. The double name is certainly no more tautological than are Jupiter Lucetius, Fors Fortuna, Aius Locutius, and Diana Lucina. It is well established that her cult was particularly concerned with childbirth; and the addition of the epithet Lucina, used to denote this special protection, seems a clear indication that the ancient Romans, associating light and life, regarded birth as a bringing-to-light. When a child was born, torches were lighted in the room in recognition of Juno Lucina's power; and in cult 1 Pliny, N.H. XVI, 235; Varro, L.L. V, 50 and 74; Ovid, Fasti, III, 239 f. * Germ. IX. 'De Romanorum Precationibus, pp. 107-8. Roscher's Lex. II, 579. "Roscher's Lex. II, 582. a torch was an attribute of the moon. This custom of making a light at birth is apparently very old, and one of the Indigitamenta presiding over a special act was called Candelifera." The usual offering to Lucina was a pig or a lamb; and in Egypt, for example, pigs were sacrificed annually to the moon. Wissowa thinks that Plautus in the Truculentus10 shows that Lucina was a deity of the individual woman; from this she developed into a goddess of childbirth generally, whose help was offered to all women. So was brought to pass, he says, the transition from a general strength in-dwelling in man to a power abiding outside him and bringing him help with favor. With the Romans, on the contrary, the more natural development would be from the religion of the tribe and family to that of the individual. Early man in times of stress would more naturally fear or appeal to exterior powers and forces than to his own inner ego. Doubtless the special cult of Juno Lucina was from the first devoted to a goddess of birth, but of birth in the sense of bringing to light. 'Pauly-Wissowa, IX, 1339; Daremberg et Saglio, III, 470. 'Marquardt, Röm. Staatsver. III2, p. 173. 8 Frazer, Golden Bough, VIII3, p. 25. 9 Op. cit. p. 183. 10 L. 476. Moneta Unfortunately the etymology of Moneta is so obscure that the epithet has been of very little assistance in determining the early character of the goddess. In all probability, just as Jordan1 thought, the name comes from the oldest speech; and certainly both the cult and the title are older than the events concerning the origin. It was said that her first temple in Rome was built on the Arx in 344 B.C. because of a vow made by L. Furius Camillus, the dictator. Warde Fowler2 supposed that to Juno of the Arx such a title would be given in consequence of the popular belief that the Capitol was saved from the attack of the Gauls in 390 by the warning of the sacred geese. In fact most of the etymological stories emphasize the meaning "one who warns, advises", though the circumstances of the warning vary with different authors. One says that she gave admonition concerning an earthquake and demanded the sacrifice of a pregnant sow; another that the Romans, lacking money in the war against Pyrrhus, prayed to Juno, who replied that if they used their weapons with justice, money would not be lacking. Therefore the Romans, gaining their petition, honored Juno Moneta and in 269 B.C. established the coining of silver in her temple. Hild suggests that Moneta may be explained by the proclamation given in the Curia Calabra on the Calends of each month concerning the number of days before the Nones." Dissatisfied with this explanation, Curtius' and Roschers thought that the term was etymologically akin to μvâola, μvnoτý (äλoxos), "wife, bride"; though Roscher, wavering between two derivations, added the suggestion that perhaps one 1 Topog. der Stadt Rom, I, 2, pp. 108 ff. 2 Rom. Fest. p. 129. 3 Cicero, De Div. I, 101; Preller, Röm. Myth. I3, p. 283. should also think of the warnings and instructions which the Pronuba gives the young married pair, especially the bride. Warde Fowler justly remarked that Roscher's treatment must be called pure fancy. Nor does Priscian's report1o that Livius Andronicus rendered Mvnμoovn by Moneta greatly help toward the solution of the etymological problem. Assmann's argument against a derivation from monere is that it should in such case be monens or monitrix. We do not find any verb of the same conjugation as monere presenting a noun like moneta. He has an idea that she takes her name from the Carthaginian word machanath meaning "camp, people of the camp". This word is found as a legend on silver Carthaginian coins current in Sicily before the Punic Wars. Constanzi,12 though he differs in some details, supports this derivation and suggests the Greek Movira as a medium. Though G. F. Hill13 does not positively accept the theory, he views it with favor and says "there is little doubt that Moneta gave rather than owed its name to the goddess. If the name she embodied was of Carthaginian origin, we can understand why she became identified with Juno." Wissowa1 is right in rejecting this theory and stating that Moneta can scarcely mean anything else than Raterin, Mahnerin. As A. W. Hands15 says, the forms of names are often archaic, and Moneta is such a formation, showing the old Aryan suffix -ta, which we meet in Vesta, Morta; the long e is a survival of the original supine of the second conjugation, which has shortened to -itum. On the whole the derivation from monere seems to be the best yet offered. Though there is no record of a temple to her before the middle of the fourth century B.C., the story told by Livy1 and others of the warning that the Gauls were approaching the citadel would cause the inference that a shrine and geese sacred to Juno were situated on the Arx before 390 B.C. The story was doubtless fashioned to explain the name of the goddess called 9 L.c. 10 VI, 1, 6. 11 Klio, VI (1906) pp. 477-88. 12 Klio, VII (1907) pp. 335-40. 13 Historical Roman Coins, pp. 7 ff. 14 Op. cit. p. 190. 15 Numismatic Chron. X, 4 (1910) p. 11. 16 V, 47, 2 and XXIV, 3, 4. |