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Carmentalia: Difference between revisions
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===To Match Other Early Cults === | ===To Match Other Early Cults === | ||
It was proposed by Huschke that the two festival days represented the Latins of Romulus and the Sabines of Titus Tatius, just as there were two companies of Luperci and two companies of Salii. Were that the case we might expect that | It was proposed by Huschke that the two festival days represented the Latins of [[Romulus]] and the Sabines of Titus Tatius, just as there were two companies of [[Luperci]] and two companies of [[Salii]]. Were that the case we might expect that she once had a sacred grove on the Esquiline Hill, and that Numa's dedication beneath the Capitoline represented a union of the two culti Carmentalis. There was a complex on the Esquiline where such a grove may have once stood. | ||
===Fasti | ===Fasti Praenestini=== | ||
The [[ | The [[Fasti Praenestini]] suggests that the second date was added by a victorious Roman general who had left the City by the Porta Carmentalis for his campaign against Fidenae. The gate received its name from its proximity to the sacred grove of Carmenta. | ||
The notion that there may have earlier been two groves dedicated to | The notion that there may have earlier been two groves dedicated to Carmenta prior to the known grove beneath the Capitoline is a reasonable speculation, but still would not account for the two festivals. We are left then with the information provided by the ''Fasti Praenestini'', although the inscription is mutilated and uncertain. This source may indicate that while the Carmentalia held on 11 January was dedicated to Carmenta, that of 15 January was intended to honour [[Janus]] as guardian of the Porta Carmentalis. | ||
Different aspects of | Different aspects of Carmenta related to Janus, and thus it is possible that a festival for him would include Carmenta in similar fashion as festivals for [[Ops]] and [[Consus]]. | ||
===Ovid=== | ===Ovid=== | ||
Ovid states that the two dates may be linked by a protest of the matrons of Rome in {{Roman Year|-195}}. During the fourth century the Roman Senate had granted patrician matrons the privilege of riding in two- wheeled carriages (carpentum) in reward for their contribution in gold to fulfilling a vow to Apollo made by Camillus. The privilege was later to be temporarily revoked during the Second Punic War (215 BCE) along with sumptuary laws that limited the use of colored cloth and gold that women could wear, in order to save on private expenses and war materials (horses) and thus help in the war effort. But the Senate did not at first renew the privileges at war's end. In 195 Tribunes Marcus Fundanius and Lucius Valerius finally called for the repeal of this lex Oppia, but they were opposed by the brothers Marcus and Publius Junius Brutus. Supporters for repealing the lex Oppia, and those who supported its remaining in effect, gathered daily on the Capitoline to argue over the matter. Soon women began to join in the disputes, their numbers increasing daily, even so much as women from the countryside entered into the City to advocate for their rights. The natural place for them to first congregate would have been at the grove of Carmentis. This may be what Ovid indicates by linking the protest to the Carmentalia. Consul Marcius Porcius Cato spoke out against repealing the lex Oppia. The women then resolved to "refuse to renew their ungrateful husbands' stock" until their privileges were restored, Ovid referring to the women resorting to abortion as their means of protest.<ref>{{Cite book |last=Ovidius Nāsō |first=Pūblius |title=Fāstī |language=Latin}}</ref> | [[Ovid]] states that the two dates may be linked by a protest of the matrons of Rome in {{Roman Year|-195}}. During the fourth century the Roman Senate had granted patrician matrons the privilege of riding in two- wheeled carriages (carpentum) in reward for their contribution in gold to fulfilling a vow to Apollo made by Camillus. The privilege was later to be temporarily revoked during the Second Punic War (215 BCE) along with sumptuary laws that limited the use of colored cloth and gold that women could wear, in order to save on private expenses and war materials (horses) and thus help in the war effort. But the Senate did not at first renew the privileges at war's end. In 195 Tribunes Marcus Fundanius and Lucius Valerius finally called for the repeal of this lex Oppia, but they were opposed by the brothers Marcus and Publius Junius Brutus. Supporters for repealing the lex Oppia, and those who supported its remaining in effect, gathered daily on the Capitoline to argue over the matter. Soon women began to join in the disputes, their numbers increasing daily, even so much as women from the countryside entered into the City to advocate for their rights. The natural place for them to first congregate would have been at the grove of Carmentis. This may be what Ovid indicates by linking the protest to the Carmentalia. Consul Marcius Porcius Cato spoke out against repealing the lex Oppia. The women then resolved to "refuse to renew their ungrateful husbands' stock" until their privileges were restored, Ovid referring to the women resorting to abortion as their means of protest.<ref>{{Cite book |last=Ovidius Nāsō |first=Pūblius |title=Fāstī |language=Latin}}</ref> | ||
Carmenta had a [[flamen]] ([[Flamen Carmentalis]]) of her own. Ovid suggests that the pontiffs were involved in this festival and that the flamen provided a sacrifice on the Carmenta days. The skins of animals were excluded from shrines to Carmenta. Varro reports that at shrines nothing dead might be brought in. Is is probable that violation of this taboo may result in the birth of dead children. | Carmenta had a [[flamen]] ([[Flamen Carmentalis]]) of her own. Ovid suggests that the pontiffs were involved in this festival and that the flamen provided a sacrifice on the Carmenta days. The skins of animals were excluded from shrines to Carmenta. Varro reports that at shrines nothing dead might be brought in. Is is probable that violation of this taboo may result in the birth of dead children. | ||
In a later period the Temple of the Bona Dea would become associated with the use of abortive herbs, and Carmentis associated with the use of the same herbs in birthing. In actuality both Carmentis and the Bona Dea were associated with birthing or prevention of pregnancy, and the difference between the Capitoline and Aventine temples may have been one of class distinction. Eventually the matrons of Rome regained their rights and, according to Ovid, the second Carmentalia was then begun in thanks to the Goddess for Her support. Ovid's story is the least likely and most fanciful to account for the two Carmentaliae of January even as it provides another aspect to the story told by Livy. | In a later period the Temple of the Bona Dea would become associated with the use of abortive herbs, and Carmentis associated with the use of the same herbs in birthing. In actuality both Carmentis and the Bona Dea were associated with birthing or prevention of pregnancy, and the difference between the Capitoline and Aventine temples may have been one of class distinction. Eventually the matrons of Rome regained their rights and, according to Ovid, the second Carmentalia was then begun in thanks to the Goddess for Her support. Ovid's story is the least likely and most fanciful to account for the two Carmentaliae of January even as it provides another aspect to the story told by Livy. | ||
==References== | |||
{{Reflist}} | |||
[[Category:Cultus Deorum Romanorum]] | |||
[[Category:Sacra Publica]] | |||
[[Category:Festivals in the Cultus Deorum Romanorum]] | |||
[[Category:January Observances]] | |||
[[Category:Festivals of Carmenta]] | |||