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PORTUNUS 100.00%
The Roman god of harbours. 1 Like Janus, the god of coming in and going out, he was represented with a key, and was perhaps only a personification of one attribute of Janus. He bad a special flamen in Rome (Portunalis), and at the harbour on the Tiber he had a temple, where a festival, the Portunalia, was held in his honour every year on August 17th. In later times he was identified with the Greek Palaemon.
The Roman god of springs, son of Janus and Juturna, who had an altar in Rome on the Janiculum. A special festival, the Fontinalia, was held in his honour on the 13th October, at which garlands were thrown into the springs, and laid round the wells.
The master of a house among the Romans (see FAMILIA). Pater patrutus, the spokesman of the fetiales (q.v.). Pater matutinus, a special name of Janus (q.v.).
The Sabine Dame of Mars, as the god who brandished the lance (from Sabine curis=Latin quiris, the lance). The Sabines worshipped him under this nameas the father of the founder of their old capital, Cures, just as the Romans honoured Mars as the father of Romulus. When the Sabines migrated to Rome, they took the cult and the name of the god of their race to their now abode on the Quirinal hill. In this way Quirinus, though identical with Mars, had a distinct and separate worship on the slope of the Quirinal. He possessed a temple with priests (See FLAMEN and SALII) and a special festival. When, in the course of time, their connexion was forgotten, Quirinus was identified with the deified Romulus, the son of Mars. For Janus Quirinus See JANUS.
FLORUS 33.10%
A Roman historian of the time of Hadrian, 117-138 A.D. He wrote, in two books, a history of the wars of Rome, from the time of the kings to the closing of the temple of Janus under Augustus (25 B.C.). In the title, as we have it, the book is called an excerpt from Livy (Epitome de Titi Livii bellorum omnium annorum DCC). But this is not an adequate description of it. Florus, it is true, has used Livy a great deal, though not exclusively, and the work is really a panegyric on the greatness of Rome. It is the production of a rhetorician, as is shown by the tasteless and inflated language, with its poetical echoes of Vergil and Horace, and its tendency to exaggeration. Numerous gross errors testify to the insufficiency of the writer's knowledge. Worthless as it is, the book was much read and quoted in the Middle Ages.
The Latin personification of concord or harmony, especially among Roman citizens. Shrines were repeatedly erected to Concordia during the republican period after the cessation of civil dissensions. The earliest was dedicated by Camillus in 367 B.C. The goddess Concordia was also invoked, together with Janus, Salus, and Pax, at the family festival of the Caristia, on the 30th March, and, with Venus and Fortuna, by married women on the 1st of April (see MANES). During the imperial period Concordia Augusta was worshipped as the protectress of harmony, especially of matrimonial agreement; in the emperor's household.
STRENAE 27.62%
Gifts which it was customary for the Romans to make at the new year with accompanying good wishes. The word is connected with the name of a Sabine tutelary goddess, Strenia, who corresponds to the Roman Salus, and from whose precinct beside the Via Sacra at Rome consecrated branches were carried up to the Capitoline at the new year. The strenoe consisted of branches of bay and of palm, sweetmeats made of honey, and figs or dates, as a good omen that the year might bring only joy and happiness [Ovid, Fasti, i 185-190]. The fruits were gilded [Martial viii 33, 11] as they are now in Germany; and the word, as well as the custom, survives in the French étrennes. Pieces of money, especially the ancient as, with the image of Janus, who was specially honoured on this day, were also sent as presents, as well as small lamps of terracotta or bronze stamped with a motto and with minute representations of the usual gifts. Clients in particular were in the habit of complimenting their patrons with such presents; and, during and after the time of Augustus, the emperors benefited considerably by this custom, which lasted till the fifth century, although abolished several times by special edict [Suetonius, Oct. 57 and 91, Calig. 42].
JUTURNA 26.42%
An old Latin goddess of fountains, sometimes said to have been beloved by Jupiter, from whom she received the dominion over all the rivers and waters of Latium. She is also called the wife of Janus, and by him the mother of Fontus, the god of springs. Vergil makes her the sister of Turnus of Ardea, king of the Rutuli, probably in allusion to a spring named after her in the country between Ardea and Lavinium. Besides the pond of Juturna in the Forum at Rome, there was also a spring bearing her name in the Campus Martins, the water of which was considered sacred and salutary, and was therefore employed in all sacrificial rites and services, and also used by sick people. On January 11th, the anniversary of the day on which her temple was erected in the Campus Martina by Lutatius Catulus, all workmen engaged on aqueducts and the like celebrated the Juturnalia. As a goddess who dispenses water, she was, together with Vulcan, specially invoked at the breaking out of flies. [Iuturna - Diuturna.]
VESTA 23.79%
The Italian, particularly the Latin, goddess of the hearth and of its fire, corresponding in her name, as well as in her nature, to the Greek HESTIA(q.v.) Like Vesta, besides her special cult on the hearth of every home, she was also worshipped by the State. This worship was introduced by Numa from Lavinium, whither Aeneas had brought the Penates and the sacred fire from Troy. Hence it was that Roman consuls and dictators, on taking up and laying down their office sacrificed in the temple of Vesta at Lavinium. It was customary in Italy as in Greece for the colonies to kindle the fire of their own Vesta at the hearth of the mother city. The ancient round temple of Vesta, which served as the central point of the city, was built by Numa. In its neighbourhood was the so called atrium of Vesta, the abode of the virgin priestesses of the goddess, the Vestals (excavated in 1883-4; Middleton's Remains of Ancient Rome, i 307-329]. Here the goddess was worshipped not in the form of a statue, but under the symbol of the eternal fire, which it was the chief duty of the Vestals to keep alight. On every 1st March it was renewed. If it went out of itself, a great national disaster was held to have occurred, and the guilty Vestal was scourged by the pontifex. The fire could only be rekindled by a burning glass, or by the primitive method of friction by boring a piece of wood from a fruit tree. Corresponding to the lares and penates of the domestic hearth, there were, according to later usage, the penates of the State in the temple of Vesta; and similarly, on the temple-hearth, a sacrifice was offered daily, consisting of the plainest form of food in a simple vessel of clay. The daily purifications could only be made with flowing water, which the Vestals carried in pitchers upon their heads from the fountain of Egeria, or of the Muses. By day every one had the right of admission to all the temple, save only that part in which the palladium and other mystic relics were kept, where the Vestals alone had the right to enter. It was only by night that men were excluded. As goddess of the sacred fire of the hearth in every house, and for the city in general, Vesta was also the goddess of every sacrificial fire. Hence she was worshipped with Janus at every religion service, Janus being invoked at the opening, Vesta at the close. Her own festival, the Vestalia, was kept on July 9th. The matrons of the town walked barefooted in procession to her temple, to implore tba blessing of the goddess for their households, and to offer sacrifice to her in rude dishes, in remembrance of the time when the hearth served generally for the baking of bread. The millers and bakers also kept holiday. The mills were crowned, and the asses employed in them had garlands and loaves suspended about their necks. The worship of Vesta survived to the last days of paganism, and was abolished by Gratian in 382 A.D. Although there was no image of the goddess in the actual temples, her statues were not uncommon at Rome in later times. Like the Greek Hestia, she was represented sometimes as standing, sometimes as sitting, completely clothed and veiled, with chalice torch, sceptre, and palladium. For cut, see HESTIA.
the "king of sacrifice." The name given by the Romans to a priest who, after the abolition of the royal power, had to perform certain religious rites connected with the name of king. He resembles the archon basileus of the Athenian constitution. He was always a patrician, was elected for life by the pontifex maximus with the assistance of the whole pontifical college (of which he became a member), and was inaugurated by the augurs. Although he was externally of high rank and, like the pontifex maximus, had an official residence in the Regia, the royal castle of Numa, and took the chair at the feasts and other festivities of the pontifices, yet in his religious authority he ranked below the pontifex maximus, and was not allowed to hold any public office, or even to address the people in public. His wife (like the wives of the flamens) participated in the priesthood. Our information as to the details of the office is imperfect. Before the knowledge of the calendar became public property, it was the duty of the rex sacrorum to summon the people to the Capitol on the calends and nones of each month, and to announce the festivals for the month. On the calends he and the regina sacrificed, and at the same time invoked Janus. Of the other sacrifices known to us we may mention the regifugium on Feb. 24th, when the rex sacrorum sacrificed at the comitium, and then fled in haste. This has been erroneously explained as a commemoration of the fight of Tarquinius Superbus, the last of the Roman kings; but it is much more probably one of the customs handed down from the time of the kings themselves, and perhaps connected with the purificatory sacrifice from which the month of February derived its name. At the end of the Republic the office, owing to the political disability attaching to the holder, proved unattractive, and was sometimes left unfilled: but under Augustus it appears to have been restored to fresh dignity, and in imperial times it continued to exist, at any rate, as late as the 3rd century.
SATURNUS ( 19.69%
An ancient Italian god of seedtime anti harvest, with a sickle as symbol; husband of Ops, father of Picus. In later times he was identified with the Greek Kronos, who, thrust out by Zeus, came across the sea to Latium, was received by Janus, settled as king on the Capitoline Hill (as it was called in after times), brought agriculture and its blessings to the people, and subsequently disappeared. His reign was regarded as the golden age of Italy. At the foot of the Capitoline Hill a temple, built by the last Tarquin on the site of a very ancient altar, was dedicated to him and to his wife Ops. Under this temple was the Roman treasury (aerraium Saturni; No. 4 in plan, s.v. FORUM). Except during his festival, his statue was, throughout the year, wound round the feet with woollen fillets. People offered sacrifices to him with uncovered head, according to the Greek rites. His own festival, the Saturnalia, took place on December 17, and consisted of sacrifices in the open air in front of the temple and also of an outdoor banquet, at which the senators and knights appeared, after laying aside the toga for a loosely fitting gown called synthesis. After the feasting, they separated with the cry, "Io Saturnalia!" The festival was also celebrated in private society; schools had holidays, law-courts were closed, all work was stopped, war was deferred, and no punishment of criminals took place for seven days from December 17 to 23. During that time there were all kinds of fantastic amusements. The festival wag symbolical of a return to the golden age. People gave presents to one another, in particular wax tapers (cerei) and dolls (sigillaria). They also entertained one another, and amused themselves with social games; in particular, they gambled for nuts-the symbol of fruitfulness. Every freedom was given to slaves, and they were first entertained at the banquet and served by their masters, in remembrance that under the rule of Saturnus there had been no differences in social rank.
TOGA 13.41%
The distinctive garb of the Roman citizen when appearing in public (see cut). Its use was forbidden to exiles and to foreigners; it was indispensable on all official occasions, even in imperial times, when more convenient garments had been adopted for ordinary use. It consisted of a white woollen cloth of semicircular cut, about five yards long by four wide, a certain portion of which was pressed by the fuller into long narrow plaits. This cloth was doubled lengthways, not down the centre, but so that one fold was deeper than the other. It was next thrown over the left shoulder in such a manner that the end in front reached to the ground, and the part behind was about twice a man's height in length. This end was then brought round under the right arm, and again thrown over the left shoulder so as to cover the whole of the right side from the arm-pit to the calf. The broad folds in which it hung over were thus gathered together on the left shoulder. The part which crossed the breast diagonally was known as the sinus, or bosom. It was deep enough to serve as a pocket for the reception of small articles. In earlier times the Romans wore the toga even in warfare, although one of considerably less width. It was worn on such occasions in a peculiar mode called the cinctus Gabinus (or girding in the Gabian manner, after the town Gabii). In this, the end which, in the other mode, was thrown over the left shoulder, was drawn tightly round the body, so that in itself it formed a girdle, leaving both arms free and preventing the garment from falling off. This garb was subsequently retained only for certain ceremonial rites, as at the founding of towns, at the ambarvalia, during incantations, at the opening of the temple of Janus, and at sacrificial observances of diverse kinds. After the sagum had been introduced as a military garment, the toga served as the exclusive garb and symbol of peace. Women also in olden times used to wear the toga: afterwards this was only the case with prostitutes; and disgraced wives were forbidden to wear the stola, the matron's dress of honour. The colour of the toga, as worn by men (toga virilis), was white: a dark-coloured toga (brown or black, toga pulla or sordida) was only worn by the lower classes, or in time of mourning, or by accused persons. A purple stripe woven in the garment was the distinctive mark of the curule magistrates and censors, of the State priests (but only when performing their functions), and afterwards of the emperors. This, which was called the toga proetexta, was also worn by boys until they attained manhood, and by girls until marriage. The toga picta was a robe adorned with golden stars; it was worn by a general on his triumph, by the magistrate who was giving public games, in imperial times by consuls on entering office, and by the emperor on festal occasions. On the toga candida, seeCANDIDATUS. The foot-gear appropriate to the toga was the calceus (q.v.).
SALII 11.13%
An old Italian college of priests of Mars; said to have been introduced at Rome by Numa and doubled by Tullus Hostilius. The earlier college was called the Salii Palatini, and the later the Salii Agonales or Collini. The former derived their name from their curia on the Palatine Hill; the latter, from the Colline Gate, near which stood their sanctuary on the Quirinal. Both colleges consisted of twelve life-members of patrician family, and recruited their numbers from young men, whose parents were required to be still living; at their head was a magister, a praesul (leader in the dance), and a vates (leader in the song). The cult of the Palatine Salii had to do with Mars, that of the Colline with Quirnus; but the chief connexion of both was with the holy shields, ancilia. (See ANCILE with cut.) The chief business of the Salii fell in March, the beginning of the campaigning season. On March 1st they began a procession through the city, each of them dressed in an embroidered tunic, a bronze breastplate, and a peaked helmet, girt about with a sword, with one of the holy shields on the left arm, and in the right hand a staff, while trumpeters walked in front of them. At all the altars and temples they made a halt, and, under the conduct of the two leaders, danced the war-dance in three measures, from which they take their name of Salii or "dancers," accompanying it by singing certain lays, beating their shields meanwhile with the staves. Every day the procession came to an end at certain appointed stations, where the shields were kept over the night in special houses, and the Salii themselves partook of a meal proverbial for its magnificence [Horace, Odes i 37, 2]. Until March 24th the ancilia were in motion; within this time some special festivities, were also held, in which the Salii took part. On March 11th there was a chariot-race in honour of Mars (Equiria) and a sacrificial feast in honour of the supposed fabricator of the shields, Mamurius Veturius; on the 19th was the ceremony of the cleansing of the shields, and on the 23rd the cleansing of the holy trumpets (tubae) of the priests, called the tubilustrium. The days on which the ancilia were in motion were accounted solemn (religiosi), and on these days men avoided marching out to war, offering battle, and concluding a marriage. In October, the close of the campaigning season, the ancilia were once more brought out, in order to be cleansed in the Campus Martins. The lays of the Salii, called aoeamenta, were referred to Numa, and were written in the archaic Saturnian verse, and in such primitive language, that they were scarcely intelligible even to the priests themselves, and as early as the beginning of the 1st century B.C. were the object of learned interpretation. [Quintilian i 6 § 40. Two or three connected bits of these lays have come down to us (Allen's Remnants of Early Latin, p. 74). The most intelligible is the following, in a rude Saturnian measure: ¦ Cumé tonds, Leucésie, + prae tet tremónti, ¦ Quom tiibei cúnei + déxtumúm tondront; ¦ i.e. Cum tonas, Lucetie (thou god of light), prae te tremunt, cum tibi cunei (bolts of lightning) a dextra tonuerunt.] Besides Mars, other deities, such as Janus, Jupiter, and Minerva, were invoked in them; the invocation of Mamurius Veturius formed the close [Ovid, Fasti, iii 260 ff.]. After the time of Augustus the names of individual emperors were also inserted in the lays
APOLLO 6.01%
Son of Zeus by Leto (Latona), who, according to the legend most widely current, bore him and his twin-sister Artemis (Diana) at the foot of Mount Cynthus in the island of Delos. Apollo appears originally as a god of light, both in its beneficent and its destructive effects; and of light in general, not of the sun only, for to the early Greeks the deity that brought daylight was Helios, with whom it was not till afterwards that Apollo was identified. While the meaning of his name Apollo is uncertain, his epithets of Phoebus and Lycius clearly mark him as the bright, the life-giving, the former also meaning the pure, holy; for, as the god of pure light, he is the enemy of darkness, with all its unclean, uncouth, unhallowed brood. Again, not only the seventh day of the month, his birthday, but the first day of each month, i.e. of each new-born moon, was sacred to him, as it was to Janus, the Roman god of light; and according to the view that prevailed in many seats of his worship, he withdrew in winter time either to sunny Lycia, or to the Hyperboreans who dwell in perpetual light in the utmost north, and returned in spring to dispel the powers of winter with his beams. When the fable relates that immediately after his birth, with the first shot from his bow he slew the dragon Python (or Delphyne), a hideous offspring of Gaea and guardian of the Delphian oracle, what seems to be denoted must be the spring-god's victory over winter, that filled the land with foul marsh and mist. As the god of light, his festivals are all in spring or summer, and many of them still plainly reveal in certain features his true and original attributes. Thus the Delphinia, held at Athens in April, commemorated the calming of the wintry sea after the equinoctial gales, and the consequent reopening of navigation. As this feast was in honour of the god of spring, so was the Thargelia, held at Athens the next month, in honour of the god of summer. That the crops might ripen, he received firstfruits of them, and at the same time propitiatory gifts to induce him to avert the parching heat, so hurtful to fruits and men. About the time of the sun's greatest altitude (July and August), when the god displays his power, now for good and now for harm, the Athenians offered him hecatombs, whence the first month of their year was named Hecatomboeon, and the Spartans held their Hyacinthia (see HYACINTHUS). In autumn, when the god was ripening the fruit of their gardens and plantations, and preparing for departure, they celebrated the Pyanepsia (q.v.), when they presented him with the firstfruits of harvest. Apollo gives the crops prosperity, and protection not only against summer heat, but against blight, mildew, and the vermin that prey upon them, such as field-mice and grasshoppers. Hence he was known by special titles in some parts of Asia. He was also a patron of flocks and pastures, and was worshipped in many districts under a variety of names referring to the breeding of cattle. In the story of Hermes (q.v.) stealing his oxen, Apollo is himself the owner of a herd, which he gives up to his brother in exchange for the lyre invented by him. Other ancient legends speak of him as tending the flocks of Laomodon and Admetus, an act afterwards represented as a penalty for a fault. As a god of shepherds he makes love to the nymphs, to the fair Daphne (q.v.), to Coronis (see ASCLEPIUS), and to Cyrene, the mother of Aristaeus, likewise a god of herds. Some forms of his worship and some versions of his story imply that Apollo, like his sister Artemis, was regarded as a protector of tender game and a slayer of rapacious beasts, especially of the wolf, the enemy of flocks, and himself a symbol of the god's power, that now sends mischief, and now averts it. Apollo promotes the health and well-being of man himself. As a god of prolific power, he was invoked at weddings; and as a nurse of tender manhood and trainer of manly youth, to him (as well as the fountain-nymphs) were consecrated the first offerings of the hair of the head. In gymnasia and palaestrae he was worshipped equally with Hermes and Heracles; for he gave power of endurance in boxing, with adroitness and fleetness of foot. As a warlike god and one helpful in fight, the Spartans paid him peculiar honours in their Carneia (q.v.), and in a measure the Athenians in their Boedromia. Another Athenian festival, the Metageitnia, glorified him as the author of neighbourly union. In many places, but above all at Athens, he was worshipped as Agyieus, the god of streets and highways, whose rude symbol, a conical post with a pointed ending, stood by streetdoors and in courtyards, to watch men's exit and entrance, to let in good and keep out evil, and was loaded by the inmates with gifts of honour, such as ribbons, wreaths of myrtle or bay, and the like. At sea, as well as on land, Apollo is a guide and guardian, and there, especially under the name Delphinius, taken from his friend and ally the dolphin, the symbol of the navigable sea. Under this character he was widely worshipped, for the most part with peculiar propitiatory rites, in seaports and on promontories, as that of Actium, and particularly at Athens, being also regarded as a leader of colonies. While he is Alexicacus (averter of ills) in the widest sense, he proves his power most especially in times of sickness; for, being god of the hot season, and himself the sender of most epidemics and the dreaded plague, sweeping man swiftly away with his unerring shafts, he can also lend the most effectual aid; so that he and his son Asclepius were revered as the chief gods of healing. As a saviour from epidemics mainly, but also from other evils, the paean (q.v.) was sung in his honour. In a higher sense also Apollo is a healer and saviour. From an early time a strong ethical tinge was given to his purely physical attributes, and the god of light became a god of mental and moral purity, and therefore of order, justice, and legality in human life. As such, he, on the one hand smites and spares not the insolent offender, Tityos for instance, the Aloidae, the overweening Niobe, and the Greeks before Troy; but, on the other hand, to the guilt-laden soul, that turns to him in penitence and supplication, he grants purification from the stain of committed crime (which was regarded as a disease clouding the mind and crushing the heart), and so he heals the spirit, and readmits the outcast into civic life and religious fellowship. Of this he had himself set the pattern, when, after slaying the Delphian dragon, he fled from the land, did seven years' menial service to Admetus in atonement for the murder, and when the time, of penance was past had himself purified in the sacred grove of baytrees by the Thessalian temple, and not till then did he return to Delphi and enter on his office as prophet of Zeus. Therefore he exacts from all a recognition of the atoning power of penance, in the teeth of the old law of vengeance for blood, which only bred new murders and new guilt. The atoning rites propagated by Apollo's worship, particularly from Delphi, contributed largely to the spread of milder maxims of law, affecting not only individuals, but whole towns and countries. Even without special prompting, the people felt from time to time the need of purification and expiation; hence certain expiatory rites had from of old been connected with his festivals. As the god of light who pierces through all darkness, Apollo is the god of divination, which, however, has in his case a purely ethical significance; for he, as prophet and minister of his father Zeus, makes known his will to men, and helps to further his government in the world. He always declares the truth; but the limited mind of man cannot always grasp the meaning of his sayings. He is the patron of every kind of prophecy, but most especially of that which he imparts through human instruments, chiefly women, while in a state of ecstasy. Great as was the number of his oracles in Greece and Asia, all were eclipsed in fame and importance by that of Delphi (q.v.). Apollo exercises an elevating and inspiring influence on the mind as god of Music, which, though not belonging to him alone any more than Atonement and Prophecy, was yet pre-eminently his province. In Homer he is represented only as a player on the lyre, while song is the province of the Muses; but in course of time he grows to be the god, as they are the goddesses, of song and poetry, and is therefore Musagetes Leader of the Muses) as well as master of the choric dance, which goes with music and song. And, as the friend of all that beautifies life, he is intimately associated with the Graces. Standing in these manifold relations to nature and man, Apollo at all times held a prominent position in the religion of the Greeks; and as early as Homer his name is coupled with those of Zeus and Athena, as if between them the three possessed the sum total of divine power. His worship was diffused equally over all the regions in which Greeks were settled; but from remote antiquity he bad been the chief god of the Dorians, who were also the first to raise him into a type of moral excellence. The two chief centres of his worship were the Island of Delos, his birthplace, where, at his magnificent temple standing by the sea, were held every five years the festive games called Delia, to which the Greek states sent solemn embassies; and Delphi, with its oracle and numerous festivals (see PYTHIA, THEOXENIA). Foremost among the seats of his worship in Asia was Patara in Lycia with a famous oracle. To the Romans Apollo became known in the reign of their last king Tarquinius Superbus, the first Roman who consulted the Delphian oracle, and who also acquired the Sibylline Books (q.v.). By the influence of these writings the worship of Apollo soon became so naturalized among them, that in B.C. 431 they built a temple to him as god of healing, from which the expiatory processions (see SUPPLICATIONES) prescribed in the Sibylline books used to set out. In the Lectisternia (q.v.), first instituted in B.C. 399, Apollo occupies the foremost place. In 212 B.C., during the agony of the Second Punic War, the Ludi Apollinares were, in obedience to an oracular response, established in honour of him. He was made one of the chief gods of Rome by Augustus, who believed himself to be under his peculiar protection, and ascribed the victory of Actium to his aid: hence he enlarged the old temple of Apollo on that promontory, and decorated it with a portion of the spoils. He also renewed the games held near it, previously every two years, afterwards every four, with gymnastic and artistic contests, and, regattas on the sea; at Rome he reared a splendid new temple to him near his own house on the Palatine, and transferred the Ludi Soeculares (q.v.) to him and Diana. The manifold symbols of Apollo correspond with the multitude of his attributes. The commonest is either the lyre or the bow, according as he was conceived as the god of song or as the far-hitting archer. The Delphian diviner, Pythian Apollo, is indicated by the Tripod, which was also the favourite offering at his altars. Among plants the bay, used for purposes of expiation, was early sacred to him (see DAPHNE). It was planted round his temples, and plaited into garlands of victory at the Pythian games. The palm-tree was also sacred to him, for it was under a palm-tree that he was born in Delos. Among animals, the wolf, the dolphin, the snow-white and musical swan, the hawk, raven, crow, and snake were under his special protection; the last four in connexion with his prophetic functions. In ancient art he was represented as a long-haired but beardless youth, of tall yet muscular build, and handsome features. Images of him were as abundant as his worship was extensive: there was scarcely an artist of antiquity who did not try his hand upon some incident in the story of Apollo. The ideal type of this god seems to have been fixed chiefly by Praxiteles and Scopas. The most famous statue preserved of him is the Apollo Belvedere in the Vatican (fig. 1), which represents him either as fighting with the Pythian dragon, or with his aegis frightening back the foes who threaten to storm his sanctuary. Other great works, as the Apollo Musagetes in the Vatican, probably from the hand of Scopas, show him as a Citharoedus in the long Ionian robe, or nude as in fig. 2. The Apollo Sauroctonus (lizard-killer), copied from a bronze statue by Praxiteles, is especially celebrated for its beauty. It represents a delicate youthful figure leaning against a tree, dart in hand, ready to stab a lizard that is crawling up the tree. It is preserved in bronze at the Villa Albani in Rome, and in marble at Paris.
(1) Greek. As late as the Homeric age, cattle, especially oxen, served as a medium of exchange, as well as a standard of price [11 . xi 211, xxi 385]. We find, however, that the metals were put to the same use, their value being decided by their weight as determined by a balance. The weight, as well as the balance, was called talanton. [It is probable that the gold talanton of Homer weighed two drachmce, and was equivalent in value to an ox; see Ridgeway, in Journal Hell. Studies viii 133.] The idea of giving the metal used in exchange a form corresponding to its requirements is no doubt an early one. The date of the introduction of a coinage in the proper sense, with an official stamp to denote its value and obviate the necessity of weighing the metal, cannot now be determined. But as early as the 6th century B.C. we find a highly developed and artistic system of coining money in existence. The various Greek standards of value were all developed-in several gradations, it is true from the gold and silver standard of Asia Minor. It was not until a later time that the standard of the Persian gold money was in some cities transferred to the silver coinage. The proportion of gold to silver was commonly reckoned among the Greeks as 10: 1, so that a gold piece weighing 2 drachmoe was = 20 silver drachmoe. But in commerce the proportion assumed was 12:1, and this was the average generally observed in the Roman empire. The measure of weight most commonly current was the talent, which contained 60 minoe. Like the talent, the mina was not a real coin, but a standard of measurement. The unit of coinage was the drachma, 100 drachmas being reckoned to the mina. The drachma, again, contained 6 obols. In ancient times the commonly accepted standard was that of Aegina. The coins of the island of Aegina were stamped on one side with the figure of a tortoise, on the other side with a roughly executed incuse square. The largest silver coin was the stater or didrachmon (fig. 1), (=about 2s. 2d., the Aeginetan drachma, being =1s. 1d.). Solon abolished this standard in Attica, and introduced a lighter drachma equal to about 8d. The Attic talent (=6,000 drachmoe) was thus worth about £200, the rains, about £3 6s. 8d. The silver coins of Attica bore on the front the head of Pallas, and on the reverse the figure of an owl. The principal coin was the tetradrachmon or 4 drachmoe (fig. 2), the largest (which was only issued occasionally) the didrachmon or 10 drachmoe. The didrachmon (2 drachmoe)was in like manner issued rarely. The triobolon (3 obols), the obolos , and the hemiobolion (1/2 obol) were small silver coins; the tetartemorion (1/4 obol) the smallest of all. The Greek states always adopted a silver Currency, gold being rarely issued. The largest gold piece was the didrachmon or golden stater ( = 20 silver drachmoe). Besides this we find drachmas, triobols, obols, half-obols, quarter-obols, and even eighth obols in gold. The gold money most commonly current in Greece was, down to the Macedonian age, the royal Persian coin called Dareikos, or Daric (fig. 3). It was stamped on one side with a crowned archer, on the other with an oblong incuse. This corresponded with the gold stater of Attica and of the cities of Asia Minor. Among these should be especially mentioned the stater of Cyzicus or the Cyzicenus = 28 silver drachmoe. The earliest copper coin issued at Athens was the Chalkus =1/8 of a silver obol (440 B.C.). In the time of Alexander the Great the silver coinage stopped at the triobolos, and it therefore became necessary to represent the smaller fractions in copper. The silver money of Attica was in very general use, but the Attic standard was not adopted in Greece Proper. It spread westward, however, in quite early times. In the greater part of Sicily, and in Taren tum and Etruria, the coinage was from the first regulated in accordance with the Attic standard. But the wide diffusion of this standard was mainly due to the action of Philip II of Macedon and Alexander the Great. The former adopted it when introducing his gold coinage (Philippus, fig. 4), the latter for his silver money (fig. 5). For even after Alexander's death this standard held its ground in the kingdoms of the Macedonian empire, except in Egypt, where the Ptolemies maintained the old coinage of the country. Macedonian influence extended the Attic currency into many other states, e.g. Epirus, the coasts of the Black Sea, and even Parthia. The largest Greek gold coin is the 20-stater piece of the Graeco-Bactrian king Eucratides, now preserved in Paris; the largest silver coins are the 10-drachma pieces of Athens, Syracuse (fig. 6) and Alexander the Great. Hellenic coins are important as giving a grand and complete idea of the development of plastic art among the Greeks. In the Greek cities of Italy and Sicily, in particular, the art of stamping coins had attained considerable importance as early as the 5th century B.C., and in the 4th century with its life-like characterisations, and with the rich variety and noble perfection of its forms, it reached the highest degree of finish. (2) Roman. As in Greece, so in Rome, oxen and sheep were originally the medium of exchange. The oldest pecuniary fines were exacted in cattle, and the Latin word for money, pecunia, is derived from pecus. In later times unwrought copper (oes rude ) given in pieces according to weight, took the place of oxen. Bars of cast copper marked on both sides with some figure (as of an ox, pig, or fowl) are said to have been introduced by king Servius Tullius, when he took in hand the regulation of weights and measures. The first demonstrable example of a coin is from the age of the decemvirs (about 450 B.C.). The unit of coinage was the as of cast copper, carrying the nominal weight of the Roman pound (libra = 12 uncioe, see fig. 7). The as (oes grave) bore the image of Janus; the coins representing its fractions were all stamped on the reverse side with the figure of a ship's prow. These were, semis, with the head of Jupiter = 1/2 as or 6 unciae; triens with tthe head of Minerva, 1/3 of an as = uncioe; quadrans, with the head of Hercules, 1/4 as = 3 uncioe; sextans, with the head of Mercury, 1/6 as = 2 uncioe ; uncia, with the head of Roma, 1/22 as. As in the course of time the copper money became lighter, the smaller fractional coins were first struck, and afterwards all the fractions. This copper currency was calculated exclusively for the home trade, so that it was easily allowed to suffer a continuous depreciation, at first to 4, then to 2, after 217 B.C. to 1 ounce, after B.C. 89 to 1/2 an ounce, and under the Empire even to 41 an ounce. In 269 B.C. a silver currency was introduced, and a mint for it set up oil the Capitoline Hill in the temple of Juno Moneta. The silver fractional coins struck according to the Athenian and Sicilian standard were the denarius, somewhat higher in value than the Attic drachma (about 91/2d., figs. 8 and 9)= 10 asses of 4 ounces; the quinarius=5 asses; and the sestertius = 2 1/2 asses. These coins were denoted by the marks X. V. and II S. (or 2 1/2) respectively (fig. 10). They all bore, on the upper side, the head of the goddess Roma with her winged helmet, and on the reverse the two Dioscuri on horseback. In later times Diana Victoria in her two-horse chariot, and Jupiter in his four-horse chariot, successively took the place of the Dioscuri. From the middle of the 1st century there was no fixed device for the reverse side. The sestertius was the equivalent of the old heavy as, which although long disused, survived as the standard of reckoning. Payments were generally made in denarii, but the amount made up in sestertii, whence the word nummus (coin) was applied par excellence to the sestertius . The reduction of the copper as to 1 uncia in 217 B.C. degraded the copper money to the position of small coin, and a silver currency drove out the copper. The denarius sank at the same time to the value of about 8 1/2d., which it maintained till the time of Nero. The denarius was reckoned as = 15 asses, the quinarius as 8, and the sestertius (about 2d.) =4. At about the same period a temporary effort was made to introduce gold coinage. This movement was not taken up again till towards the end of the Republic, when Caesar struck a large number of gold coins (aureus) equal in weight to 1/40 of the Roman pound, and in value 25 denarii or 100 sestertii (nearly 23 shillings). No regular coinage was carried on in the time of the Republic, but the necessary, money was minted as occasion required. This was done in Rome at the commission of the senate under the superintendence of certain officials entrusted with the duty. A permanent board of three persons (tres viri monetales) was at last appointed for the purpose. In the provinces money was coined by the Roman generals and governors. From the time of Augustus the emperor retained the exclusive privilege of coining gold and silver money, the copper coinage being left to the senate. The standard of the imperial coinage was the aureus of Caesar, the weight of which sank (with many variations) lower and lower as time went on, till in 312 A.D. Constantine fixed it at 1/12 of a lb. (=between 12 and 13 shillings, fig. 11). The aureus was now called solidus, and was stamped at first with the Latin mark LXXII, afterwards with the Greek OB (=72). It continued in use until the fall of the Byzantine empire. Of the silver coins of the Republic the denarius and quinarius alone held their ground under the Empire, the rest being stamped in copper. The denarius retained the value fixed 217 B.C. (about 8 1/2d.) until the time of Nero, under whom it fell in weight and purity till its value was only sixpence. During the 2nd century it sank to 3 1/2d., below the half of its former value, and the silver coinage was consequently changed into small money. Diocle- tian was the first to restore some order to the currency. After 292 A.D. he issued a coin (argenteus) of pure silver, and equal in weight to the Neronian denarius. The argenteus maintained its ground till 360 A.D., When it made way for a new system of silver coinage on the standard of the gold solidus. The copper coins bore the mark S.C. (Senatus Consulto), because issued by the senate. Under the Empire the following small coins were minted; the sestertius =4 asses; dupondius =2 asses, both of brass; the semis ( = 1/2 an as), and the quadrans =1/4 as, both of copper. These last were the smallest change. The quadrans went out of use as early as Trajan, at the beginning of the 2nd century A.D., the dupondius, as, and semis, in the middle, and the sestertius in the last half of the 3rd century, when Diocletian issued two new copper coins, one of which was called denarius.
Type: Standard
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