1.
Aeneas
–
In Greco-Roman mythology, Aeneas was a Trojan hero, the son of the prince Anchises and the goddess Venus. His father was a first cousin of King Priam of Troy and he is a character in Greek mythology and is mentioned in Homers Iliad. Aeneas receives full treatment in Roman mythology, most extensively in Virgils Aeneid and he became the first true hero of Rome. Snorri Sturluson identifies him with the Norse Æsir Vidarr, Aeneas is the Latin spelling of Greek Αἰνείας. In the Homeric Hymn to Aphrodite, Aeneas is first introduced with Aphrodite naming him Αἰνείας for the αὶνóν ἄχος he caused her and it is a popular etymology for the name, apparently exploited by Homer in the Iliad. Later in the Medieval period there were writers who held that, as such, in the natural order, the meaning of Aeneas name combines Greek ennos and demas, which becomes ennaios, meaning in-dweller. However, there is no certainty regarding the origin of his name, in imitation of the Iliad, Virgil borrows epithets of Homer, including, Anchisiades, magnanimum, magnus, heros, and bonus. Though he borrows many, Virgil gives Aeneas two epithets of his own in the Aeneid, pater and pius. The epithets applied by Virgil are an example of a different from that of Homer, for whilst Odysseus is poikilios, Aeneas is described as pius. Likewise, Aeneas is called pater when acting in the interest of his men, the story of the birth of Aeneas is told in the Hymn to Aphrodite, one of the major Homeric Hymns. Aphrodite has caused the other gods Zeus, to fall in love with mortal women, in retaliation, Zeus puts desire in her heart for Anchises, who is tending his cattle among the hills near Mount Ida. When Aphrodite sees him she is smitten and she adorns herself as if for a wedding among the gods and appears before him. He is overcome by her beauty, believing that she is a goddess, after they make love, Aphrodite reveals her true identity to him and Anchises fears what might happen to him as a result of their liaison. Aphrodite assures him that he will be protected, and tells him that she bear him a son to be called Aeneas. However, she warns him that he must never tell anyone that he has lain with a goddess, when Aeneas is born, Aphrodite takes him to the nymphs of Mount Ida. She directs them to raise the child to age five, then take him to Anchises, according to other sources, Anchises later brags about his encounter with Aphrodite, and as a result is struck in the foot with a thunderbolt by Zeus. Thereafter he is lame in that foot, so that Aeneas has to carry him from the flames of Troy. Aeneas is a character in the Iliad, where he is twice saved from death by the gods as if for an as-yet-unknown destiny
Aeneas
–
Aeneas flees burning Troy,
Federico Barocci, 1598.
Aeneas
–
Painting Venus and Anchises by
William Blake Richmond (1889 or 90)
Aeneas
–
Aeneas carrying
Anchises, black-figured
oinochoe, ca. 520–510 BC,
Louvre (F 118)
Aeneas
–
Aeneas and Anchises
2.
Anchises
–
In Greek mythology, Anchises was the son of Capys and Themiste. He was the father of Aeneas and a member of the family of Troy. His major claim to fame in Greek mythology is that he was a lover of the goddess Aphrodite. One version is that Aphrodite pretended to be a Phrygian princess and she later revealed herself and informed him that they would have a son named Aeneas. Aphrodite had warned him if he boasted of the affair. He did not heed her warning and was struck with a thunderbolt, the principal early narrative of Aphrodites seduction of Anchises and the birth of Aeneas is the Homeric Hymn to Aphrodite. According to the Bibliotheca, Anchises and Aphrodite had another son, Lyrus and he later had a mortal wife named Eriopis, according to the scholiasts, and he is credited with other children beside Aeneas and Lyrus. Homer, in the Iliad, mentions a daughter named Hippodameia, their eldest, the subject is depicted in several paintings, including a famous version by Federico Barocci in the Galleria Borghese in Rome. The rescue is also mentioned in a speech in Shakespeares Julius Caesar when Cassius attempts to persuade Brutus to murder Caesar, Anchises himself died and was buried in Sicily many years later. Aeneas later visited Hades and saw his father again in the Elysian Fields, homers Iliad mentions another Anchises, a wealthy native of Sicyon in Greece and father of Echepolus. The Homeric Hymn to Aphrodite details how Aphrodite came to love Anchises and it begins by describing how only the three virgin goddesses are immune to Aphrodites powers. She has made gods and goddesses fall in love with mortals, not even Zeus was able to escape her powers and to prevent her from bragging, he forces her to fall in love with the mortal Anchises. Aphrodite first happens upon Anchises on the hills of Mount Ida, where he is grazing his cattle, Anchises is described as having the beauty of an immortal. Aphrodite goes to Cyprus and bathes, then she returns to Troy, disguised as a maiden, and finds Anchises alone in a hut. When Anchises first sees Aphrodite, he is convinced that she is a goddess and she convinces him that she is princess from Phrygia and that Hermes brought her there to wed him. Anchises is overcome with desire for her and declares that he must have her immediately and he removes her clothes and makes love to her. After they make love, Aphrodite puts Anchises into a deep sleep, when she is finished dressing, she wakes him up and reveals herself to him. When Anchises realizes that he has slept with a goddess he is terrified, Aphrodite comforts him by telling him that she will bear him a son by the name of Aeneas, who will be respected among the Trojans and whose offspring will prosper
Anchises
–
William Blake Richmond 's Venus and Anchises (1889 or 1890).
Anchises
–
Aeneas Bearing Anchises from Troy, by
Carle van Loo, 1729 (
Louvre).
3.
Amphora
–
An amphora is a type of container of a characteristic shape and size, descending from at least as early as the Neolithic Period. Amphorae were used in vast numbers for the transport and storage of various products and they are most often ceramic, but examples in metals and other materials have been found. The amphora complements the large container, the pithos, which makes available capacities between one-half and two and one-half tons. In contrast, the amphora holds under a half-ton, typically less than 100 pounds, the bodies of the two types have similar shapes. Where the pithos may have small loops or lugs for fastening a rope harness. The necks of pithoi are wide for scooping or bucket access, the necks of amphorae are narrow for pouring by a person holding it by the bottom and a handle. The handles might not be present, the size may require two or three handlers to lift. For the most part, however, an amphora was tableware, or sat close to the table, was intended to be seen, stoppers of perishable materials, which have rarely survived, were used to seal the contents. Two principal types of amphorae existed, the amphora, in which the neck and body meet at a sharp angle. Neck amphorae were used in the early history of ancient Greece. Most were produced with a base to allow upright storage by embedding in soft ground. The base facilitated transport by ship, where the amphorae were packed upright or on their sides in as many as five staggered layers. If upright, the bases probably were held by some sort of rack, heather and reeds might be used as packing around the vases. Racks could be used in kitchens and shops, the base also concentrated deposits from liquids with suspended solid particles, such as olive oil and wines. Amphorae are of use to maritime archaeologists, as they often indicate the age of a shipwreck. They are occasionally so well preserved that the content is still present, providing information on foodstuffs. Amphorae were too cheap and plentiful to return to their origin-point and so, amphora is a Greco-Roman word developing in ancient Greek during the Bronze Age. The Romans acquired it during the Hellenization that occurred in the Roman Republic, cato is the first known literary person to use it
Amphora
Amphora
–
Amphora
Amphora
–
Chinese
celadon vase in form similar to an amphora,
Song or
Yuan Dynasty
Amphora
–
Collection of amphoras on
Island of Vis, ancient Greek colony Issa, today
Croatia
4.
Etruria
–
Etruria was a region of Central Italy, located in an area that covered part of what are now Tuscany, Lazio, and Umbria. Such trade occurred either directly with Egypt, or through intermediaries such as Greek or Phoenician sailors, the Grand Duchy of Tuscany styled itself in Latin as Magnus Ducatus Etruriae. The name Etruria was also applied to the Kingdom of Etruria, a particularly noteworthy work dealing with Etruscan locations is D. H. Lawrences Sketches of Etruscan Places and other Italian essays. Etruscan was the language for meetings. When Etruria was conquered by the Roman Republic, Latin became the official language, cities and Cemeteries of Etruria, by George Dennis, an overview of Etruscan civilisation
Etruria
–
History
Etruria
–
The area covered by the
Etruscan civilization.
5.
Staatliche Antikensammlungen
–
The Staatliche Antikensammlungen in the Kunstareal of Munich is a museum for the Bavarian states antique collections for Greek, Etruscan and Roman art. The Bavarian state collection of Ancient Egyptian art is placed in its own museum. Also Roman art from Bavaria is on display in a separate museum, the Staatliche Antikensammlungen museum however is complemented by the sculptures collection, which is located in the opposite Glyptothek. The neo-classical building at Königsplatz with Corinthian columns was established in 1848 as counterpart to the opposite Glyptothek, the architect was Georg Friedrich Ziebland. Already from 1869 to 1872 the building housed the royal antiquarium before the Munich Secession resided here from 1898 to 1912, from 1919 the building contained the New State Gallery. The museum building was damaged by bombing in World War II but was reconstructed and reopened to the public in the late 1960s to display the State Collection of Antiques. The State Collection of Antiquities is based on the Wittelsbach antique collections, the king acquired also antique gold jewellery from the collection of Caroline Murat, Etruscan bronzes excavated in Perugia and Greek terra-cottas from South Italy. After the kings death in 1868 his collection was united with the Wittelsbach antique collection which was founded already by Albert V, later the museum got extended by purchase and donations. Among these private collections are the donations of Paul Arndt, of James Loeb and these comprehensive collections specialised in smaller antique objects, glassware, bronzes, terra-cottas, jewelry, gold and silver. During World War II the museum lost especially Etruscan pottery, which was stored in the bombed Neue Pinakothek, the internationally renowned collection of antique pottery is outstanding, comparable only with the collections of the Louvre and the British Museum. The Mycenaean pottery is represented as well as the pottery from the geometric, the archaic, the classical, the collection contains numerous masterpieces such as the Belly Amphora by the Andokides Painter. The Standing Woman is a statuette of terracotta. An outstanding example for antique jewellery is the gold Funerary Garland from Armento, a famous Roman Goblet from Cologne made of reticella glass still shows its Latin inscription BIBE MULTIS ANNIS. It was a present of the City of Cologne in return for King Ludwigs support for the completion of Cologne Cathedral, part of the Staatliche Antikensammlungen is also a comprehensive collection of ca 800 engraved gems donated by Helmut Hansmann
Staatliche Antikensammlungen
–
Bavarian State Collection of Antiques
Staatliche Antikensammlungen
–
Dionysus cup by
Exekias (circa 530 BC)
Staatliche Antikensammlungen
–
Golden garland of
Armento
Staatliche Antikensammlungen
–
Roman network glass from Cologne (circa 400 AD)
6.
Latin kings of Alba Longa
–
The kings of Alba Longa, or Alban kings, were a series of legendary kings of Latium, who ruled from the ancient city of Alba Longa. In the mythic tradition of ancient Rome, they fill the 400-year gap between the settlement of Aeneas in Italy and the founding of the city of Rome by Romulus and it was this line of descent to which the Julii claimed kinship. The traditional line of the Alban kings ends with Numitor, the grandfather of Romulus and Remus, the city of Alba Longa, often abbreviated Alba, was a Latin settlement in the montes Albani, or Alban Hills, near the present site of Castel Gandolfo in Latium. Although the exact location remains difficult to prove, there is evidence of Iron Age settlements in the area traditionally identified as the site. In Roman mythology, Alba was founded by Ascanius, the son of Aeneas, as a colony of Lavinium, the settlement of Trojan refugees and native Latins. This was the account favoured by Livy, in versions, Ascanius was the son of Creusa, Dionysius. However, the two differ where Vergil claims Ascanius and Iulus were the same, Dionysius, on the other hand, in all accounts, Ascanius was the founder and first king of Alba Longa, while Iulus was claimed as the ancestor of the Julian gens. Eratosthenes, the most influential of the ancient chronologists, reckoned that the sack of Troy occurred in 1184 BC, more than four centuries before the founding of Rome. Such was the eagerness in the late Republic to claim a Trojan pedigree that fifteen different lists of the Alban kings from Aeneas to Romulus survive. When Aeneas and the Trojan refugees landed on the shores of the Laurentian plain, they encountered the Latins, led by their eponymous king, Latinus. The Latins were aborigines, that is, the inhabitants of Latium. Latinus was the son of Faunus, and grandson of Picus, the first king of Latium and this was the most usual account, followed by Virgil in the Aeneid, and by Eusebius, but there were also several other versions. Picus was also said to be the son of Mars, rather than Saturn, according to Justin, Faunus was Latinus maternal grandfather, and was the son of Jupiter, rather than Picus, in this account Saturn was the first king of the Latins. According to Dionysius of Halicarnassus, Latinus was the son of Hercules, in his Saturnalia, Macrobius describes Janus as sharing Latium with another king, known as Camese. Aeneas then established the town of Lavinium, named after his young bride, but the new settlers and their alliance with Latinus soon encountered threats from two neighboring peoples. First the Rutuli, whose prince, Turnus, had previously been betrothed to Lavinia, because Ascanius was still a child, Lavinia acted as regent until he came of age. Nothing further is written of Ascanius, who was succeeded by his son, Silvius and she and her son emerged from hiding when the Latins accused Ascanius of having done away with his stepmother. Silvius then succeeded Ascanius as king of the Latins, in preference to Ascanius son, Iulus, according to Dionysius, Ascanius died in the thirty-eighth year of his reign, counting from the death of Aeneas, rather than the founding of Alba Longa
Latin kings of Alba Longa
–
Ferdinand Bol 's 17th-century mythological painting shows
Aeneas, in armor, awarding laurels to the winner of a race; he rules jointly on the same dais with
Latinus.
Latin kings of Alba Longa
–
Statue of Ascanius from
Emerita Augusta.
7.
Venus (mythology)
–
Venus is the Roman goddess whose functions encompassed love, beauty, desire, sex, fertility, prosperity and victory. In Roman mythology, she was the mother of the Roman people through her son, Aeneas, Julius Caesar claimed her as his ancestor. Venus was central to religious festivals, and was revered in Roman religion under numerous cult titles. The Romans adapted the myths and iconography of her Greek counterpart Aphrodite for Roman art, in the later classical tradition of the West, Venus becomes one of the most widely referenced deities of Greco-Roman mythology as the embodiment of love and sexuality. It has connections to venerari and venia through a common root in an Indo-European *wenes- or *u̯enis. Their common Proto-Indo-European root is assumed as *wen- or *u̯en- to strive for, wish for, desire, Venus has been described as perhaps the most original creation of the Roman pantheon, and an ill-defined and assimilative native goddess, combined with a strange and exotic Aphrodite. The ambivalence of her persuasive functions has been perceived in the relationship of the root *venes- with Latin venenum, in the sense of a charm, in myth, Venus-Aphrodite was born of sea-foam. Roman theology presents Venus as the yielding, watery female principle, essential to the generation and her male counterparts in the Roman pantheon, Vulcan and Mars, are active and fiery. Venus absorbs and tempers the male essence, uniting the opposites of male and female in mutual affection and she is essentially assimilative and benign, and embraces several otherwise quite disparate functions. She can give military victory, sexual success, good fortune, in one context, she is a goddess of prostitutes, in another, she turns the hearts of men and women from sexual vice to virtue. Images of Venus have been found in murals, mosaics. Petronius, in his Satyricon, places an image of Venus among the Lares of the freedman Trimalchios lararium, prospective brides offered Venus a gift before the wedding, the nature of the gift, and its timing, are unknown. Some Roman sources say that girls who come of age offer their toys to Venus, it is unclear where the offering is made, in dice-games, a popular pastime among Romans of all classes, the luckiest, best possible roll was known as Venus. Venus signs were for the most part the same as Aphrodites, Venus statues, and her worshipers, wore myrtle crowns at her festivals. Likewise, Roman folk-etymology transformed the ancient, obscure goddess Murcia into Venus of the Myrtles, myrtle was thought a particularly potent aphrodisiac. The female pudendum, particularly the clitoris, was known as murtos, as goddess of love and sex, Venus played an essential role at Roman prenuptial rites and wedding nights, so myrtle and roses were used in bridal bouquets. Marriage itself was not a seduction but a condition, under Junos authority. Venus was also a patron of the ordinary, everyday wine drunk by most Roman men and women, in the rites to Bona Dea, a goddess of female chastity, Venus, myrtle and anything male were not only excluded, but unmentionable
Venus (mythology)
–
Venus on seashell, from the Casa di Venus,
Pompeii. Before 79 AD.
Venus (mythology)
–
Marcus Aurelius (
head covered) sacrificing at the Temple of Jupiter
Venus (mythology)
–
Bronze figurine of Venus,
Lyon (Roman
Lugdunum)
Venus (mythology)
–
Remains of the
Temple of Venus Genetrix in the
Forum of Caesar, Rome.
8.
Latinus
–
Latinus was a figure in both Greek and Roman mythology. He is often associated with the heroes of the Trojan War, namely Odysseus, although his appearance in the Aeneid is irreconcilable with his appearance in Greek mythology, the two pictures are not so different that he cannot be seen as one character. In Hesiods Theogony, Latinus was the son of Odysseus and Circe who ruled the Tyrsenoi, presumably the Etruscans, with his brothers Ardeas, in later Roman mythology, Latinus, or Lavinius, was a king of the Latins. He is sometimes described as the son of Faunus and Marica and he hosted Aeneass army of exiled Trojans and offered them the chance to reorganize their life in Latium. Ascanius, the son of Aeneas, later founded Alba Longa and was the first in a series of kings leading to Romulus and Remus. Latium Latin kings of Alba Longa Aborigines Virgil, Aeneid, VII,45,52,69,96
Latinus
–
Latinus from
Guillaume Rouillé 's Promptuarii Iconum Insigniorum
Latinus
–
Latinus in Council, print by
Wenceslas Hollar, 1607-1677
9.
Creusa
–
In Greek mythology, four people had the name Creusa, the name simply means princess. According to Pindars 9th Pythian Ode, Creusa was a Naiad and daughter of Gaia who bore Hypseus, future King of the Lapiths, through Hypseus she was grandmother of Cyrene, one of the best known lovers of Apollo. Creusa - also known by the name Glauce, e. g. in Apollodoruss Bibliotheca 1.9.28. - was the daughter of King Creon of Corinth, Greece, in whose favor Jason abandoned Medea. In the version of the myth commonly followed by ancient tragedians, the curse caused the dress to stick to Creusas body and burn her to death as soon as she put it on. Apollodorus mentions her as the mother of Achaeus and Ion by her husband Xuthus, however, according to Euripides Ion, in which she is a prominent character, Creusa was mother of Ion by Apollo, while Xuthus was infertile so he accepted Ion as his own son. In the play, Creusa was raped by Apollo long before her marriage to Xuthus, in the end of the play, Athena promised that Creusa and Xuthus would have two sons together, Achaeus and Dorus. Creusa is also mentioned as the mother of Ion with Apollo by Stephanus of Byzantium, hyginus calls Creusa mother of Cephalus by Hermes. Creusa, daughter of Priam and Hecuba, was the first wife of Aeneas, Creusas death at the will of the gods is dealt with briefly by Virgil in his Aeneid. As Troy is falling to the Greeks, Aeneas goes to his home to lead his father Anchises, Creusa, and their son Ascanius out of the city and into the countryside. Anchises refuses to leave the house, prompting Aeneas to decide that he stay in Troy so that he may die honourably in battle. Creusa grabs his feet and begs him to think of what would become of Ascanius, Anchises, as she does this, Ascanius catches fire with an un-earthly flame. The flame is quickly doused with water, Anchises believes this to be an omen from Jupiter, who confirms this omen by sending a shooting star. Anchises now agrees to flee Troy, the family leaves the home, Aeneas carrying his father and Ascanius holding his hand, while Creusa is to follow some distance behind them. As they flee through the city, they reach the gates and begin to run, Creusa disappears, unable to keep up with them. After reaching Ceres’ temple outside of the city, Aeneas leaves Anchises, as he searches the city in desperation, he meets the shade, or ghost, of Creusa, who tells him that it was her fate to remain in Troy. She predicts his journey to Hesperia, Italy and future marriage to another and she asks that Aeneas take care of their child and vanishes. Aeneas tries three times to hold her, each failing to grasp her shade. Pausanias relates that Rhea and Aphrodite rescued Creusa from being enslaved by the Greeks on account of her being the wife of Aeneas, Creusa may also refer to, Creusa, wife of the Carian Cassandrus and mother by him of Menes
Creusa
–
Creusa Receiving the Burning Jewelry from Medea
10.
Lavinia
–
In Roman mythology, Lavinia is the daughter of Latinus and Amata and the last wife of Aeneas. Lavinia, the child of the king and ripe for marriage, had been courted by many men who hoped to become the king of Latium. Turnus, ruler of the Rutuli, was the most likely of the suitors, king Latinus is later warned by his father Faunus in a dream oracle that his daughter is not to marry a Latin. Propose no Latin alliance for your daughter, Son of mine, men from abroad will come And be your sons by marriage. Blood so mingled Lifts our name starward, children of that stock Will see all earth turned Latin at their feet, Governed by them, as far as on his rounds The Sun looks down on Ocean, East or West. Aeneas and Lavinia had one son, Silvius, Aeneas named the city Lavinium for her. According to an account by Livy, Ascanius was the son of Aeneas and Lavinia, le Guins 2008 novel Lavinia, the character of Lavinia and her relationship with Aeneas is expanded and elaborated, giving insight into the life of a kings daughter in ancient Italy. Lavinia also appears with her father Latinus in Dantes Divine Comedy, Inferno, Canto IV, lines 125–126. In the Hunger Games trilogy by Suzanne Collins, Lavinia was the name of the Avox girl who worked in the Capital as a server to Katniss and her name was revealed in Mockingjay when Peeta recounted his experience of being imprisoned in the Capital. Livy, Ab urbe condita Book 1
Lavinia
–
Lavinia at the Altar (ca. 1565) by
Mirabello Cavalori, depicting the moment at which Lavinia's hair blazes as an omen of war but ultimate reconciliation
11.
Silvius (mythology)
–
In Roman mythology, Silvius, or Sylvius, or Silvius Postumus, was either the son of Aeneas and Lavinia or the son of Ascanius. He succeeded Ascanius as King of Alba Longa, according to the former tradition, upon the death of Aeneas, Lavinia is said to have hidden in a forest from the fear that Ascanius would harm the child. He was named after his place of birth, Silva being the Latin word for forest or wood, according to Dionysius of Halicarnassus, a dispute arose on who should succeed Ascanius, either Silvius or Iulus. The dispute was decided in favor of Silvius by the people who believed that it was his right as the grandson of Latinus, all the kings of Alba following Silvius bore the name as their cognomen. His son, Aeneas Silvius, was king of Alba Longa
Silvius (mythology)
–
Silvius
12.
Aeneas Silvius
–
Aeneas Silvius is the son of Silvius, in some versions grandson of Ascanius and great-grandson, grandson or son of Aeneas. He is the third in the list of the kings of Alba Longa in Latium. Dionysius of Halicarnassus ascribes to him a reign of 31 years, ovid does not mention him among the Alban kings. According to Livy and Dionysius the heir of Aeneas Silvius was named Latinus Silvius and this article incorporates text from a publication now in the public domain, Smith, William, ed. article name needed. Dictionary of Greek and Roman Biography and Mythology
Aeneas Silvius
–
Aeneas Silvius from
Guillaume Rouillé 's Promptuarii Iconum Insigniorum
13.
Brutus of Troy
–
Brutus, or Brute of Troy, is a legendary descendant of the Trojan hero Aeneas, known in medieval British history as the eponymous founder and first king of Britain. Notwithstanding this, he is not mentioned in any classical text, the Historia Britonum states that The island of Britain derives its name from Brutus, a Roman consul who conquered Spain. Following Roman sources such as Livy and Virgil, the Historia tells how Aeneas settled in Italy after the Trojan War, Ascanius married, and his wife became pregnant. In a variant version, the father is Silvius, who is identified as either the son of Aeneas, previously mentioned in the Historia. A magician, asked to predict the future, said it would be a boy. Enraged, Ascanius had the magician put to death, the boy, named Brutus, later accidentally killed his father with an arrow and was banished from Italy. His reign is synchronised to the time the High Priest Eli was judge in Israel, a variant version of the Historia Britonum makes Brutus the son of Ascaniuss son Silvius, and traces his genealogy back to Ham, son of Noah. These Christianising traditions conflict with the classical Trojan genealogies, relating the Trojan royal family to Greek gods, yet another Brutus, son of Hisicion, son of Alanus the first European, also traced back across many generations to Japheth, is referred to in the Historia Britonum. This Brutuss brothers were Francus, Alamanus and Romanus, also ancestors of significant European nations, Geoffrey of Monmouths account tells much the same story, but in greater detail. In this version, Brutus is explicitly the grandson, rather than son, of Ascanius, the magician who predicts great things for the unborn Brutus also foretells he will kill both his parents. He does so, in the manner described in the Historia Britonum. Travelling to Greece, he discovers a group of Trojans enslaved there and he becomes their leader, and after a series of battles they defeat the Greek king Pandrasus by attacking his camp at night after capturing the guards. He takes him hostage and forces him to let his people go and he is given Pandrasuss daughter Ignoge in marriage, and ships and provisions for the voyage, and sets sail. The Trojans land on an island and discover an abandoned temple to Diana. In Gaul, Corineus provokes a war with Goffarius Pictus, king of Aquitaine, Brutuss nephew Turonus dies in the fighting, and the city of Tours is founded where he is buried. The Trojans win most of their battles but are conscious that the Gauls have the advantage of numbers, so go back to their ships and sail for Britain and they land on Totonesium litus—the sea-coast of Totnes. They meet the giant descendants of Albion and defeat them, Brutus renames the island after himself and becomes its first king. Corineus becomes ruler of Cornwall, which is named after him and they are harassed by the giants during a festival, but kill all of them but their leader, the largest giant Goemagot, who is saved for a wrestling match against Corineus
Brutus of Troy
–
Brutus
Brutus of Troy
–
The Brutus Stone in
Totnes
14.
Rhea Silvia
–
Rhea Silvia /ˈriːə ˈsɪlviə/, and also known as Ilia /ˈɪliə/, was the mythical mother of the twins Romulus and Remus, who founded the city of Rome. Her story is told in the first book of Ab Urbe Condita of Livy and in fragments from Ennius, Annales, according to Livys account of the legend she was the daughter of Numitor, king of Alba Longa, and descended from Aeneas. Numitors younger brother Amulius seized the throne and killed Numitors son, then forced Rhea Silvia to become a Vestal Virgin, as Vestal Virgins were sworn to celibacy for a period of thirty years, this would ensure the line of Numitor had no heirs. However, Rhea Silvia conceived and gave birth to the twins Romulus and Remus and she claimed that the god Mars was the father of the children. When Amulius learned of the birth he imprisoned Rhea Silvia and ordered a servant to kill the twins, but the servant showed mercy and set them adrift on the river Tiber, which, overflowing, left the infants in a pool by the bank. There, a she-wolf, who had just lost her own cubs, subsequently Faustulus rescued the boys, to be raised by his wife Larentia. The god of the Tiber, Tiberinus, rescued Rhea Silvia, Romulus would go on to found Rome, overthrow Amulius, and reinstate Numitor as King of Alba Longa. Despite Livys euhemerist and realist deflation of this myth, it is clear that the story of her seduction by Mars continued to be widely accepted. Mars discovery of Rhea Silvia is a prototype of the scene, or discovery scene familiar in Roman art, Greek examples are furnished by Dionysus and Ariadne or Selene. The Portland Vase features a scene that has interpreted as a depiction of the invention, or coming-upon. In a version presented by Ovid, it is the river Anio who takes pity on her, the name Rhea Silvia suggests a minor deity, a demi-goddess of forests. e. The woman who had been seduced there, Rhea Silvia appears as a minor goddess in Rick Riordans fantasy novel The Mark of Athena. She and her husband Tiberinus assist demigod Annabeth Chase on her quest in Rome and she affects the appearance of Audrey Hepburn from the film Roman Holiday. Rhea Silva is used as a numerous times in the Doctor Who spin-off series Torchwood. Aeneas Founding of Rome Mars Rome Romulus and Remus Rhea Livy, the Dream of Ilia, Annales - Book 1
Rhea Silvia
–
Symbolic representation of the Rhea Silvia myth on a sarcophagus in the
Palazzo Mattei. Most of the elements of the story can be found in the scene. The central figure,
Mars, strides over Rhea Silvia being put to sleep by
Somnus pouring the juice of sleep on her from a horn. The wolf, the personification of the river, the temple of
Vesta, are all present.
Rhea Silvia
–
Rhea Silvia, torso from the
amphitheatre at Cartagena in Spain that was rediscovered in 1988.
Rhea Silvia
–
She-wolf (lupa) in
Fonte Gaia
15.
Ares
–
Ares is the Greek god of war. He is one of the Twelve Olympians, and the son of Zeus and his sons Phobos and Deimos and his lover, or sister, Enyo accompanied him on his war chariot. In the Iliad, his father Zeus tells him that he is the god most hateful to him, an association with Ares endows places and objects with a savage, dangerous, or militarized quality. His value as a war god is placed in doubt, during the Trojan War, Ares was on the side, while Athena, often depicted in Greek art as holding Nike in her hand. Ares plays a limited role in Greek mythology as represented in literary narratives, though his numerous love affairs. When Ares does appear in myths, he typically faces humiliation and he is well known as the lover of Aphrodite, the goddess of love, who was married to Hephaestus, god of craftsmanship. The most famous story related to Ares and Aphrodite shows them exposed to ridicule through the wronged husbands device. The counterpart of Ares among the Roman gods is Mars, who as a father of the Roman people was given a more important, during the Hellenization of Latin literature, the myths of Ares were reinterpreted by Roman writers under the name of Mars. Greek writers under Roman rule also recorded cult practices and beliefs pertaining to Mars under the name of Ares, thus in the classical tradition of later Western art and literature, the mythology of the two figures becomes virtually indistinguishable. The etymology of the name Ares is traditionally connected with the Greek word ἀρή, there may also be a connection with the Roman god of war Mars, via hypothetical Proto-Indo-European *M̥rēs, compare Ancient Greek μάρναμαι, I fight, I battle. Walter Burkert notes that Ares is apparently an ancient abstract noun meaning throng of battle, R. S. P. Beekes has suggested a Pre-Greek origin of the name. The earliest attested form of the name is the Mycenaean Greek
Ares
–
Statue of Ares from
Hadrian's Villa
Ares
–
Vatican, Rome, Italy. Statue of Ares, Scopas' influence. Brooklyn Museum Archives, Goodyear Archival Collection
Ares
–
The
Areopagus as viewed from the
Acropolis.
Ares
–
The
Ludovisi Ares, Roman version of a Greek original c. 320 BC, with 17th-century restorations by
Bernini
16.
Mars (mythology)
–
In ancient Roman religion and myth, Mars was the god of war and also an agricultural guardian, a combination characteristic of early Rome. He was second in only to Jupiter and he was the most prominent of the military gods in the religion of the Roman army. Most of his festivals were held in March, the named for him, and in October. Under the influence of Greek culture, Mars was identified with the Greek god Ares, whose myths were reinterpreted in Roman literature and art under the name of Mars. But the character and dignity of Mars differed in fundamental ways from that of his Greek counterpart, Mars was a part of the Archaic Triad along with Jupiter and Quirinus, the latter of whom as a guardian of the Roman people had no Greek equivalent. Mars altar in the Campus Martius, the area of Rome that took its name from him, was supposed to have been dedicated by Numa, the peace-loving semi-legendary second king of Rome. Although Ares was viewed primarily as a destructive and destabilizing force, Mars represented military power as a way to secure peace, in the mythic genealogy and founding myths of Rome, Mars was the father of Romulus and Remus with Rhea Silvia. Like Ares who was the son of Zeus and Hera, Mars is usually considered to be the son of Jupiter, however, in a version of his birth given by Ovid, he was the son of Juno alone. Jupiter had usurped the mothers function when he gave birth to Minerva directly from his forehead, to restore the balance, Flora obtained a magic flower and tested it on a heifer who became fecund at once. She then plucked a flower ritually using her thumb, touched Junos belly, Juno withdrew to Thrace and the shore of Marmara for the birth. Ovid tells this story in the Fasti, his poetic work on the Roman calendar. In the earliest Roman calendar, March was the first month, Ovid is the only source for the story. The consort of Mars was Nerio or Nerine, Valor and she represents the vital force, power and majesty of Mars. Her name was regarded as Sabine in origin and is equivalent to Latin virtus, in the early 3rd century BC, the comic playwright Plautus has a reference to Mars greeting Nerio, his wife. A source from late antiquity says that Mars and Nerine were celebrated together at a festival held on March 23, in the later Roman Empire, Nerine came to be identified with Minerva. Nerio probably originates as a personification of Mars power, as such abstractions in Latin are generally feminine. Her name appears with that of Mars in an archaic prayer invoking a series of abstract qualities, the influence of Greek mythology and its anthropomorphic gods may have caused Roman writers to treat these pairs as marriages. The union of Venus and Mars held greater appeal for poets and philosophers, in Greek myth, the adultery of Ares and Aphrodite had been exposed to ridicule when her husband Hephaestus caught them in the act by means of a magical snare
Mars (mythology)
–
A 1st-century Mars found in the
Forum of Nerva (Capitoline Museums, Rome)
Mars (mythology)
–
Marcus Aurelius (
head covered) sacrificing at the Temple of Jupiter
Mars (mythology)
–
Wall painting (mid-1st century AD) from which the House of Venus and Mars at
Pompeii takes its name
Mars (mythology)
–
She-wolf and twins from an altar to Venus and Mars
17.
Hersilia
–
In Roman mythology, Hersilia was a figure in the foundation myth of Rome. She is credited with ending the war between Rome and the Sabines, in some accounts she is the wife of Romulus, the founder and first King of Rome in Romes founding myths. This would make her the grandmother of Tullus Hostilius, the king of Rome. Livy tells this tale in his writing
Hersilia
–
Hersilia Separating Romulus and Tatius (1645) by
Guercino
18.
Romulus and Remus
–
In Roman mythology, Romulus and Remus are twin brothers, whose story tells the events that led to the founding of the city of Rome and the Roman Kingdom by Romulus. The killing of Remus by his brother, and other tales from their story, have inspired artists throughout the ages, since ancient times, the image of the twins being suckled by a she-wolf has been a symbol of the city of Rome and the Roman people. Although the tale takes place before the founding of Rome around 750 BC, whether the twins myth was an original part of Roman myth or a later development is a subject of ongoing debate. Romulus and Remus were born in Alba Longa, one of the ancient Latin cities near the site of Rome. Their mother, Rhea Silvia was a virgin and the daughter of the former king, Numitor. In some sources, Rhea Silvia conceived them when their father, through their mother, the twins were descended from Greek and Latin nobility. Seeing them as a threat to his rule, King Amulius ordered them to be killed. They were saved by the god Tiberinus, Father of the River and survived with the care of others, in the most well-known episode, the twins were suckled by a she-wolf, in a cave now known as the Lupercal. Eventually, they were adopted by Faustulus, a shepherd and they grew up tending flocks, unaware of their true identities. Over time, their leadership abilities attracted a company of supporters from the community. When they were adults, they became involved in a dispute between supporters of Numitor and Amulius. As a result, Remus was taken prisoner and brought to Alba Longa, both his grandfather and the king suspected his true identity. Romulus, meanwhile, had organized an effort to free his brother, during this time they learned of their past and joined forces with their grandfather to restore him to the throne. Amulius was killed and Numitor was reinstated as king of Alba, the twins set out to build a city of their own. After arriving back in the area of the seven hills, they disagreed about the hill upon which to build, Romulus preferred the Palatine Hill, above the Lupercal, Remus preferred the Aventine Hill. When they could not resolve the dispute, they agreed to seek the gods approval through a contest of augury, Remus first saw 6 auspicious birds but soon afterward, Romulus saw 12, and claimed to have won divine approval. The new dispute furthered the contention between them, in the aftermath, Remus was killed either by Romulus or by one of his supporters. Romulus then went on to found the city of Rome, its institutions, government, military and he reigned for many years as its first king
Romulus and Remus
–
Capitoline Wolf. Traditional scholarship says the wolf-figure is Etruscan, 5th century BC, with figures of Romulus and Remus added in the 15th century AD by
Antonio Pollaiuolo. Recent studies suggest that the wolf may be a medieval sculpture dating from the 13th century AD.
Romulus and Remus
–
Altar from
Ostia showing the discovery of Romulus and Remus (now at the
Palazzo Massimo alle Terme).
Romulus and Remus
–
Faustulus (to the right of picture) discovers Romulus and Remus with the she-wolf and woodpecker. Their mother Rhea Silvia and the river-god Tiberinus witness the moment. Painting by
Peter Paul Rubens, c. 1616 (
Capitoline Museums).
Romulus and Remus
–
Romulus, Victor over Acron, hauls the rich booty to the temple of Jupiter, by
Jean Auguste Dominique Ingres
19.
King of Rome
–
The King of Rome was the chief magistrate of the Roman Kingdom. According to legend, the first king of Rome was Romulus, seven legendary kings are said to have ruled Rome until 509 BC, when the last king was overthrown. These kings ruled for an average of 35 years, the kings after Romulus were not known to be dynasts and no reference is made to the hereditary principle until after the fifth king Tarquinius Priscus. Consequently, some have assumed that the Tarquins and their attempt to institute a hereditary monarchy over this conjectured earlier elective monarchy resulted in the formation of the republic, early Rome was not self-governing, and was ruled by the king. The king possessed absolute power over the people, the senate was a weak oligarchy, capable of exercising only minor administrative powers, so that Rome was ruled by its king who was in effect an absolute monarch. The senates main function was to out and administer the wishes of the king. Candidates for the throne could be chosen from any source, for example, one such candidate, Lucius Tarquinius Priscus was originally a citizen and migrant from a neighboring Etruscan city-state. The people of Rome, sitting as the Curiate Assembly, could either accept or reject the nominated candidate-king. The insignia of the king was twelve lictors wielding the fasces, a throne of a Curule chair, the purple Toga Picta, red shoes, only the king could wear a purple toga. The people knew the king as a mediator between them and the gods and thus viewed the king with religious awe and this made the king the head of the national religion and its chief executive. Having the power to control the Roman calendar, he conducted all religious ceremonies and appointed lower religious offices and it was Romulus who instituted the augurs and who was believed to have been the best augur of all. Likewise, King Numa Pompilius instituted the pontiffs and through them developed the foundations of the dogma of Rome. Beyond his religious authority, the king was invested with the military, executive. The imperium of the king was held for life and protected him from ever being brought to trial for his actions. As being the owner of imperium in Rome at the time. His executive power and his sole imperium allowed him to issue decrees with the force of law, also, the laws that kept citizens safe from the misuse of magistrates owning imperium did not exist during the times of the king. Another power of the king was the power to appoint or nominate all officials to offices. The king would appoint a tribunus celerum to serve as both the tribune of Ramnes tribe in Rome but also as the commander of the personal bodyguard
King of Rome
–
Capitoline Wolf
King of Rome
–
Lucius Tarquinius Superbus
King of Rome
–
Romulus ROMVLVS REX
King of Rome
–
Numa Pompilius NVMA POMPILIVS REX
20.
Alba Longa
–
Alba Longa was an ancient city of Latium in central Italy,19 kilometres southeast of Rome, in the Alban Hills. Founder and head of the Latin League, it was destroyed by Rome around the middle of the 7th century BC. In legend, Romulus and Remus, founders of Rome, had come from the dynasty of Alba Longa, which in Virgils Aeneid had been the bloodline of Aeneas. Livy said of Alba Longa that it was founded by Ascanius to relieve crowding at Lavinium and he placed it at the foot of the Alban Mount and said that it took its name from being extended along a ridge. Dionysius of Halicarnassus repeated the story, but added that Ascanius, following a given to his father. Noting that alba means white he translated the name into Greek as long white town, Dionysius placed the town between the Alban Mount and the Alban Lake, thus beginning a long controversy about its location. Since the 16th century, the site has been at times identified as that of the Convent of St. Paul at Palazzola near Albano, Coste Caselle near Marino. The last named of these places in fact occupies the site of Domitians villa which, archaeological data show the existence of a string of villages in the Iron Age, each with its own necropolis, along the south-western shore of Lake Albano. In the later period the territory of Alba was settled once again with many residential villas. According to Roman legend, after the fall of Troy in 1184 BC, Aeneas led a group of surviving Trojans through the Mediterranean to Sicily, Carthage, upon landing in Italy he was welcomed by Latinus, king of the early Latins. Soon, Aeneas married king Latinus daughter, Lavinia, and would found the city Lavinium in her name, Latinus later fell in war making Aeneas king and his son, Ascanius, his successor. A few years later Aeneas was killed in battle like Latinus, Ascanius reportedly built Alba Longa at the slope of Mount Alba with six hundred families as a colony of Lavinium. The city was founded thirty years after Lavinium and his descendants would rule the Latins for another five hundred years. Alba Longa was the city of the roughly thirty cities that made up the Latin League. The leagues conferences were held by the Ferentine spring, in the part of the valley between Albano and Marino, Italy. The sacrifices of the league were offered on the Alban mountain from which all the country of Latium might be seen, after the rise of its colony, Rome, Alba Longa appeared as Romes rival and was destroyed in the mid-seventh century BC by Rome. The colonies of Alba Longa were distinct from the Alban townships which must have consisted of Albani plebs, among the Alban colonies some become part of the plebs, others become Latin cities. The others were ceded to the Latins to maintain a consistent thirty townships, accordingly, the Latin kingdom of Latinus, and the Rutulian kingdom of Turnus must have had thirty cities each with Laurentum as the Latin capital prior to the arrival of Aeneas
Alba Longa
–
Castel Gandolfo on a long, sunlit ridge overlooking
Lake Albano, the most likely site of ancient Alba Longa.
Alba Longa
–
O: Two jugate heads of
Di Penates,
D · P · P
Alba Longa
–
In the temple of Vesta,
painting by Constantin Hölscher, 1902.
21.
Troy
–
The present-day location is known as Hisarlik. It was the setting of the Trojan War described in the Greek Epic Cycle, in particular in the Iliad, a new capital called Ilium was founded on the site in the reign of the Roman Emperor Augustus. It flourished until the establishment of Constantinople and declined gradually in the Byzantine era and these excavations revealed several cities built in succession. Troy VII has been identified with the city that the Hittites called Wilusa, the origin of the Greek Ἴλιον. Today, the hill at Hisarlık has given its name to a village near the ruins. It lies within the province of Çanakkale, some 30 km south-west of the provincial capital, the map here shows the adapted Scamander estuary with Ilium a little way inland across the Homeric plain. Troy was added to the UNESCO World Heritage list in 1998, Ancient Greek historians variously placed the Trojan War in the 12th, 13th, or 14th centuries BC, Eratosthenes to 1184 BC, Herodotus to 1250 BC, Duris of Samos to 1334 BC. Modern archaeologists associate Homeric Troy with archaeological Troy VII, in the Iliad, the Achaeans set up their camp near the mouth of the River Scamander, where they had beached their ships. The city of Troy itself stood on a hill, across the plain of Scamander, recent geological findings have permitted the identification of the ancient Trojan coastline, and the results largely confirm the accuracy of the Homeric geography of Troy. In November 2001, the geologist John C, kraft from the University of Delaware and the classicist John V. Luce from Trinity College, Dublin, presented the results of investigations, begun in 1977, into the geology of the region. Besides the Iliad, there are references to Troy in the major work attributed to Homer. The Homeric legend of Troy was elaborated by the Roman poet Virgil in his Aeneid, the Greeks and Romans took for a fact the historicity of the Trojan War and the identity of Homeric Troy with the site in Anatolia. Alexander the Great, for example, visited the site in 334 BC and there made sacrifices at tombs associated with the Homeric heroes Achilles and Patroclus. After the 1995 find of a Luwian biconvex seal at Troy VII, with the rise of critical history, Troy and the Trojan War were, for a long time, consigned to the realms of legend. However, the location of ancient Troy had from classical times remained the subject of interest. The Troad peninsula was anticipated to be the location, leChavaliers location, published in his Voyage de la Troade, was the most commonly accepted theory for almost a century. In 1822, the Scottish journalist Charles Maclaren was the first to identify with confidence the position of the city as it is now known, the hill, near the city of Çanakkale, was known as Hisarlık. In 1868, Heinrich Schliemann visited Calvert and secured permission to excavate Hisarlık, in 1871–73 and 1878–79, he excavated the hill and discovered the ruins of a series of ancient cities dating from the Bronze Age to the Roman period
Troy
–
The walls of the
acropolis belong to Troy VII, which is identified as the site of the
Trojan War (c. 1200 BC).
Troy
–
Silver
tetradrachm from Troy with head of
Athena, c. 165–150 BC
Troy
–
The
odeon dates to the
Roman Troy IX and was renovated by
Hadrian in 124 AD.
Troy
–
The view from
Hisarlık across the plain of Ilium to the
Aegean Sea.
22.
Priam
–
In Greek mythology, Priam was the king of Troy during the Trojan War and youngest son of Laomedon. Modern scholars derive his name from the Luwian name Pariya-muwas, which meant “exceptionally courageous” and was attested as the name of a man from Zazlippa, a similar form is attested transcribed in Greek as Paramoas near Kaisareia in Cappadocia. Notable is also Piyama-Radu, a man whose name figures prominently in the Hittite archives. Priam was originally called Podarces and he kept himself from being killed by Heracles by giving him a golden veil embroidered by his sister, after this, Podarces changed his name to Priam. This is a folk etymology based on πριατός priatos, ransomed from πρίασθαι priasthai, in Iliad Book 3, Priam tells Helen of Troy that he once helped King Mygdon of Phrygia defend against the Amazons. When Hector is killed by Achilles, the Greek warrior treats the body with disrespect, Zeus sends the god Hermes to escort King Priam, Hector’s father and the ruler of Troy, into the Greek camp. Priam tearfully pleads with Achilles to take pity on a father bereft of his son and he invokes the memory of Achilles’ own father, Peleus. Priam begs Achilles to pity him, saying I have endured what no one on earth has ever done before — I put my lips to the hands of the man who killed my son, deeply moved, Achilles relents and returns Hector’s corpse to the Trojans. Both sides agree to a truce, and Achilles gives Priam leave to hold a proper funeral for Hector. He promises that no Greek will engage in combat for nine days, but on the day of peace. Priam is killed during the Sack of Troy by Achilles son Neoptolemus and his death is graphically related in Book II of Virgils Aeneid. In Virgils description, Neoptolemus first kills Priams son Polites in front of his father as he seeks sanctuary on the altar of Zeus, Priam rebukes Neoptolemus, throwing a spear at him, harmlessly hitting his shield. Neoptolemus then drags Priam to the altar and there kills him too and it has been suggested by Hittite sources, specifically the Manapa-Tarhunta letter, that there is historical basis for the archetype of King Priam. The letter describes one Piyama-Radu as a rebel who overthrew a Hittite client king. There is also mention of an Alaksandu, suggested to be Paris Alexander, in Apollodorus Library, Telamon was almost killed during the siege of Troy. Telamon was the first one to break through the Trojan wall, Hercules was about to cut him down with his sword when Telamon began to quickly assemble an altar out of nearby stones in honor of Hercules. Hercules was so pleased, after the sack of Troy he gave Telamon Hesione as a wife, Hesione requested that she be able to bring her brother Podarces with her. Hercules would not allow it unless Hesione bought Podarces as a slave, Hesione paid for her brother with a veil
Priam
–
Priam killed by
Neoptolemus, detail of an Attic black-figure amphora, ca. 520–510 BC
23.
Roman mythology
–
Roman mythology is the body of traditional stories pertaining to ancient Romes legendary origins and religious system, as represented in the literature and visual arts of the Romans. Roman mythology may also refer to the study of these representations. The Romans usually treated their traditional narratives as historical, even when these have miraculous or supernatural elements, the stories are often concerned with politics and morality, and how an individuals personal integrity relates to his or her responsibility to the community or Roman state. When the stories illuminate Roman religious practices, they are concerned with ritual, augury. Romes early myths and legends also have a relationship with Etruscan religion. In particular, the versions of Greek myths in Ovids Metamorphoses, written during the reign of Augustus, because ritual played the central role in Roman religion that myth did for the Greeks, it is sometimes doubted that the Romans had much of a native mythology. This perception is a product of Romanticism and the scholarship of the 19th century. From the Renaissance to the 18th century, however, Roman myths were an inspiration particularly for European painting, the Roman tradition is rich in historical myths, or legends, concerning the foundation and rise of the city. These narratives focus on human actors, with only occasional intervention from deities, in Romes earliest period, history and myth have a mutual and complementary relationship. As T. P. Wiseman notes, The Roman stories still matter, as they mattered to Dante in 1300 and Shakespeare in 1600, what does it take to be a free citizen. Can a superpower still be a republic, how does well-meaning authority turn into murderous tyranny. Major sources for Roman myth include the Aeneid of Vergil and the first few books of Livys history as well as Dionysius s Roman Antiquities. Other important sources are the Fasti of Ovid, a six-book poem structured by the Roman religious calendar, scenes from Roman myth also appear in Roman wall painting, coins, and sculpture, particularly reliefs. The Aeneid and Livys early history are the best extant sources for Romes founding myths, material from Greek heroic legend was grafted onto this native stock at an early date. By extension, the Trojans were adopted as the ancestors of the Roman people. Rape of the Sabine women, explaining the importance of the Sabines in the formation of Roman culture, numa Pompilius, the Sabine second king of Rome who consorted with the nymph Egeria and established many of Romes legal and religious institutions. Servius Tullius, the king of Rome, whose mysterious origins were freely mythologized. The Tarpeian Rock, and why it was used for the execution of traitors, lucretia, whose self-sacrifice prompted the overthrow of the early Roman monarchy and led to the establishment of the Republic
Roman mythology
–
Romulus and Remus, the
Lupercal,
Father Tiber, and the
Palatine on a
relief from a pedestal dating to the reign of
Trajan (AD 98–117)
Roman mythology
–
In this wall painting from
Pompeii,
Venus looks on while the physician
Iapyx tends to the wound of her son,
Aeneas; the tearful boy is her grandson
Ascanius, also known as Iulus, legendary ancestor [
citation needed] of
Julius Caesar and the
Julio-Claudian dynasty
Roman mythology
–
Mucius Scaevola in the Presence of Lars Porsenna (early 1640s) by
Matthias Stom
Roman mythology
–
Capitoline Triad
24.
Jupiter (mythology)
–
Jupiter, also Jove, is the god of sky and thunder and king of the gods in Ancient Roman religion and mythology. Jupiter was the deity of Roman state religion throughout the Republican and Imperial eras. In Roman mythology, he negotiates with Numa Pompilius, the king of Rome, to establish principles of Roman religion such as offering. Jupiter is usually thought to have originated as a sky god, the two emblems were often combined to represent the god in the form of an eagle holding in its claws a thunderbolt, frequently seen on Greek and Roman coins. As the sky-god, he was a witness to oaths. Many of his functions were focused on the Capitoline Hill, where the citadel was located and he was the chief deity of the early Capitoline Triad with Mars and Quirinus. In the later Capitoline Triad, he was the guardian of the state with Juno. His sacred tree was the oak, the Romans regarded Jupiter as the equivalent of the Greek Zeus, and in Latin literature and Roman art, the myths and iconography of Zeus are adapted under the name Iuppiter. In the Greek-influenced tradition, Jupiter was the brother of Neptune, each presided over one of the three realms of the universe, sky, the waters, and the underworld. The Italic Diespiter was also a sky god who manifested himself in the daylight, usually, Tinia is usually regarded as his Etruscan counterpart. The Romans believed that Jupiter granted them supremacy because they had honoured him more than any other people had, Jupiter was the fount of the auspices upon which the relationship of the city with the gods rested. He personified the divine authority of Romes highest offices, internal organization and his image in the Republican and Imperial Capitol bore regalia associated with Romes ancient kings and the highest consular and Imperial honours. The consuls swore their oath of office in Jupiters name, to thank him for his help, they offered him a white ox with gilded horns. A similar offering was made by generals, who surrendered the tokens of their victory at the feet of Jupiters statue in the Capitol. Some scholars have viewed the triumphator as embodying Jupiter in the triumphal procession, Jupiters association with kingship and sovereignty was reinterpreted as Romes form of government changed. Originally, Rome was ruled by kings, after the monarchy was abolished and the Republic established, religious prerogatives were transferred to the patres, nostalgia for the kingship was considered treasonous. Those suspected of harbouring monarchical ambitions were punished, regardless of their service to the state, in the 5th century BC, the triumphator Camillus was sent into exile after he drove a chariot with a team of four white horses —an honour reserved for Jupiter himself. His house on the Capitoline Hill was razed, and it was decreed that no patrician should ever be allowed to live there, during the Conflict of the Orders, Romes plebeians demanded the right to hold political and religious office
Jupiter (mythology)
–
A marble statue of Jupiter from c. 200 AD
Jupiter (mythology)
–
Marcus Aurelius (
head covered) sacrificing at the Temple of Jupiter
Jupiter (mythology)
–
Triumphator in his four-horse chariot, from the
Arch of Titus
Jupiter (mythology)
–
Detail of
relief from the
Augustan Altar of Peace, showing flamens wearing the pointed
apex
25.
Juno (mythology)
–
Juno is an ancient Roman goddess, the protector and special counselor of the state. She is a daughter of Saturn and sister of the chief god Jupiter, Juno also looked after the women of Rome. As the patron goddess of Rome and the Roman Empire, Juno was called Regina and, together with Jupiter, Junos own warlike aspect among the Romans is apparent in her attire. She often appeared sitting pictured with an armed and wearing a goatskin cloak. The traditional depiction of this aspect was assimilated from the Greek goddess Athena. The name Juno was also thought to be connected to Iove, originally as Diuno. At the beginning of the 20th century, a derivation was proposed from iuven- and this etymology became widely accepted after it was endorsed by Georg Wissowa. Iuuen- is related to Latin aevum and Greek aion through a common Indo-European root referring to a concept of energy or fertile time. The iuvenis is he who has the fullness of vital force, in some inscriptions Jupiter himself is called Iuuntus, and one of the epithets of Jupiter is Ioviste, a superlative form of iuuen- meaning the youngest. Iuventas, Youth, was one of two deities who refused to leave the Capitol when the building of the new Temple of Capitoline Jove required the exauguration of deities who already occupied the site, Juno is the equivalent to Hera, the Greek goddess for love and marriage. Juno is the Roman goddess of love and marriage, Junos theology is one of the most complex and disputed issues in Roman religion. Even more than other major Roman deities, Juno held a number of significant and diverse epithets, names and titles representing various aspects. In accordance with her role as a goddess of marriage. However, other epithets of Juno have wider implications and are thematically linked. Juno is certainly the divine protectress of the community, who shows both a sovereign and a fertility character, often associated with a military one and she is also attested at Praeneste, Aricia, Ardea, Gabii. In five Latin towns a month was named after Juno, outside Latium in Campania at Teanum she was Populona, in Umbria at Pisaurum Lucina, at Terventum in Samnium Regina, at Pisarum Regina Matrona, at Aesernia in Samnium Regina Populona. In Rome she was since the most ancient times named Lucina, Mater and it is debated whether she was also known as Curitis before the evocatio of the Juno of Falerii, this though seems probable. Her various epithets thus show a complex of mutually interrelated functions that in the view of G, the ancient called her Covella in her function of helper in the labours of the new moon
Juno (mythology)
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Juno Sospita, a
plaster cast based on an original in the
Vatican Museums
Juno (mythology)
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A woman, perhaps Lucina, goddess of childbirth, presents the goddess of love, Aphrodite (Roman Venus) with the beautiful infant Adonis.
Juno (mythology)
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IVNO REGINA ("Queen Juno") on a coin celebrating
Julia Soaemias.
Juno (mythology)
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Juno. Silver statuette, 1st–2nd century.
26.
Dardanus
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In Greek mythology, Dardanus was a son of Zeus and Electra, daughter of Atlas, and founder of the city of Dardanus at the foot of Mount Ida in the Troad. Dionysius of Halicarnassus states that Dardanus original home was in Arcadia, Dardanus married Chryse, daughter of Pallas, by whom he fathered two sons, Idaeus and Deimas. There Iasus was slain by Zeus for lying with Demeter, Dardanus and his people found the land poor and so most of them set sail for Asia Minor. This tradition holds that Dardanus was a Tyrrhenian prince, and that his mother Electra was married to Corythus, other accounts make no mention of Arcadia or Hesperia, though they sometimes mention a flood and speak of Dardanus sailing on a hide-raft from Samothrace to the Troad near Abydos. All accounts agree that Dardanus came to the Troad from Samothrace and was welcomed by King Teucer. Dardanus received land on Mount Ida from his father-in-law, there Dardanus founded the city of Dardanus which became the capital of his kingdom. He later founded the city of Thymbra in honor of his friend Thymbraeus, Dardanus waged war successfully against his neighbors, especially distinguishing himself against the Paphlagonians and thereby extending the boundaries of his kingdom with considerable acquisitions. Dardanus children by Batea were Ilus, Erichthonius, Idaea and Zacynthus, Ilus died before his father which Idaea married Phineus, an early Thracian king. According to Dionysius of Halicarnassus, Zacynthus was the first settler on the island afterwards called Zacynthus, Dardanus sons by Chryse, his first wife, were Idaeus and Dimas. Dionysius says that Dimas and Idaeus founded colonies in Asia Minor, there are operas on the subject of Dardanus by Jean-Philippe Rameau, Carl Stamitz and Antonio Sacchini. Dardanus reigned for sixty four or sixty five years and was succeeded by his son Erichthonius
Dardanus
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The strait of the
Dardanelles (yellow) takes its name from
Dardanus.
27.
Romulus
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Romulus was the legendary founder and first king of Rome. Various traditions attribute the establishment of many of Romes oldest legal, political, religious, Romulus and his twin brother, Remus, were the sons of Rhea Silvia, herself the daughter of Numitor, the former king of Alba Longa. Through them, the twins are descended from the Trojan hero Aeneas and Latinus, before the twins birth, Numitor had been usurped by his brother, Amulius. After seizing the throne, Amulius murdered Numitors son, and condemned Rhea to perpetual virginity by consecrating her a Vestal, Rhea, however, became pregnant, ostensibly by the god Mars. Amulius had her imprisoned, and upon the birth, ordered that they be thrown into the rain-swollen Tiber. Instead of carrying out the orders, his servants left the twins along the riverbank at the foot of Palatine Hill. In the traditional telling of the legend, a she-wolf happened upon the twins and she suckled and tended them by a cave until they were found by the herdsman Faustulus and his wife, Acca Larentia. The brothers grew to manhood among the shepherds and hill-folk, after becoming involved in a conflict between the followers of Amulius and those of their grandfather Numitor, they learned the truth of their origin. They overthrew and killed Amulius and restored Numitor to the throne, the princes set out to establish a city of their own. They returned to the hills overlooking the Tiber, the site where they had exposed as infants. They could not agree on which hill should house the new city, when an omen to resolve the controversy failed to provide a clear indication, the conflict escalated and Remus was killed by his brother or by his brothers follower. In a variant of the legend, the augurs favoured Romulus, when Remus derisively leapt over the walls to show how inadequate they were against invaders, he was struck down by Romulus. In another variant, Remus died during a melée along with Faustulus, the founding of the city by Romulus was commemorated annually on April 21, with the festival of the Parilia. His first act was to fortify the Palatine, in the course of which he made a sacrifice to the gods and he then laid out the citys boundaries with a furrow that he ploughed, performed another sacrifice, and with his followers set to work building the city itself. Romulus then sought the assent of the people to become their king, with Numitors help, he addressed them and received their approval. Romulus accepted the crown after he sacrificed and prayed to Jupiter, Romulus then divided the populace into three tribes, known as the Ramnes, Titienses, and Luceres, for taxation and military purposes. Each tribe was presided over by a known as a tribune. Romulus also allotted a portion of land to ward, for the benefit of the people
Romulus
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Capitoline Wolf. Traditional scholarship says the wolf-figure is Etruscan, 5th century BC, with figures of Romulus and Remus added in the 15th century AD by
Antonio Pollaiuolo. Recent studies suggest that the wolf may be a medieval sculpture dating from the 13th century AD.
Romulus
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Altar from
Ostia showing the discovery of Romulus and Remus (now at the
Palazzo Massimo alle Terme).
Romulus
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Faustulus (to the right of picture) discovers Romulus and Remus with the she-wolf and woodpecker. Their mother Rhea Silvia and the river-god Tiberinus witness the moment. Painting by
Peter Paul Rubens, c. 1616 (
Capitoline Museums).
Romulus
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Romulus, Victor over Acron, hauls the rich booty to the temple of Jupiter, by
Jean Auguste Dominique Ingres
28.
Gens Julia
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The gens Julia or Iulia was one of the most ancient patrician families at Ancient Rome. Members of the gens attained the highest dignities of the state in the earliest times of the Republic, the first of the family to obtain the consulship was Gaius Julius Iulus in 489 BC. The nomen Julius became very common in times, as the descendants of persons enrolled as citizens under the early emperors began to make their mark in history. The Julii were without doubt of Alban origin, and it is mentioned as one of the leading Alban houses and it is not impossible that some of the Julii may have settled at Bovillae after the fall of Alba Longa. Aeneas was, in turn, the son of Venus and Anchises, in order to prove the identity of Ascanius and Iulus, recourse was had to etymology, some specimens of which the reader curious in such matters will find in Servius. Other traditions held that Iulus was the son of Aeneas by his Trojan wife, Creusa, while Ascanius was the son of Aeneas and Lavinia, daughter of Latinus. Though it would seem that the Julii first came to Rome in the reign of Tullus Hostilius, in the later Empire, the distinction between praenomen, nomen, and cognomen was gradually lost, and Julius was treated much like a personal name, which it ultimately became. The Latin form is common in languages, but other familiar forms exist, including Giulio, Julio, Jules, Júlio, Iuliu. The Julii of the Republic used the praenomina Lucius, Gaius, there are also instances of Vopiscus and Spurius in the early generations of the family. The earliest of the Julii appearing in legend bore the praenomen Proculus, in the later Republic and imperial times, Vopiscus and Proculus were generally used as personal cognomina. The name was revived as a praenomen by Marcus Antonius, the triumvir. Classical Latin did not distinguish between the letters I and J, which were written with I, and for this reason the name is sometimes written Julus, just as Julius is also written Iulius. The many Julii of imperial times, who were not descended from the gens Julia, on coins the only names which we find are Caesar and Bursio, the latter of which does not occur in ancient writers. Iulus, also written as Iullus and Julus, was the surname of the eldest branch of the Julii to appear in Roman history, the gens claimed descent from Iulus, who was in some manner connected with Aeneas, although the traditions differed with respect to the details. In some accounts, Iulus was the son of Aeneas and Creüsa, in others, Ascanius was the son of Creüsa, while Iulus was the son of Lavinia, daughter of Latinus, the king of Latium with whom Aeneas made peace after landing in Italy. In still different accounts, Iulus was the son not of Aeneas, perhaps an indigenous origin of the name is suggested by De Origo Gentis Romanae, in which Iulus and Ascanius are identical. Described as the son of Jupiter, he was known as Jobus. This calls to mind the use of Jove for Jupiter, and the Dictionary of Greek and Roman Biography and Mythology suggests that Iulus might be a diminutive of Dius, furthermore, Livy reports that after his death Aeneas was worshiped as Jupiter Indiges, the local Jove
Gens Julia
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Denarius issued under Augustus from the mint at
Lugdunum (present-day Lyon, France), showing Gaius and Lucius Caesar standing facing on the reverse (ca. 2 BC–14 AD)
29.
Virgil
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Publius Vergilius Maro, usually called Virgil or Vergil /ˈvɜːrdʒᵻl/ in English, was an ancient Roman poet of the Augustan period. He wrote three of the most famous poems in Latin literature, the Eclogues, the Georgics, a number of minor poems, collected in the Appendix Vergiliana, are sometimes attributed to him. Virgil is traditionally ranked as one of Romes greatest poets and his Aeneid has been considered the national epic of ancient Rome from the time of its composition to the present day. Virgils work has had wide and deep influence on Western literature, most notably Dantes Divine Comedy, in which Virgil appears as Dantes guide through Hell, the tradition holds that Virgil was born in the village of Andes, near Mantua in Cisalpine Gaul. Analysis of his name has led to beliefs that he descended from earlier Roman colonists, modern speculation ultimately is not supported by narrative evidence either from his own writings or his later biographers. Macrobius says that Virgils father was of a background, however. He attended schools in Cremona, Mediolanum, Rome and Naples, after considering briefly a career in rhetoric and law, the young Virgil turned his talents to poetry. From Virgils admiring references to the neoteric writers Pollio and Cinna, it has been inferred that he was, for a time, according to Servius, schoolmates considered Virgil extremely shy and reserved, and he was nicknamed Parthenias or maiden because of his social aloofness. Virgil also seems to have suffered bad health throughout his life, according to the Catalepton, he began to write poetry while in the Epicurean school of Siro the Epicurean at Naples. A group of works attributed to the youthful Virgil by the commentators survive collected under the title Appendix Vergiliana. One, the Catalepton, consists of fourteen poems, some of which may be Virgils, and another. The biographical tradition asserts that Virgil began the hexameter Eclogues in 42 BC and it is thought that the collection was published around 39–38 BC, the Eclogues are a group of ten poems roughly modeled on the bucolic hexameter poetry of the Hellenistic poet Theocritus. The loss of his farm and the attempt through poetic petitions to regain his property have traditionally been seen as Virgils motives in the composition of the Eclogues. This is now thought to be an unsupported inference from interpretations of the Eclogues, the ten Eclogues present traditional pastoral themes with a fresh perspective. Eclogues 1 and 9 address the land confiscations and their effects on the Italian countryside,2 and 3 are pastoral and erotic, discussing both homosexual love and attraction toward people of any gender. Eclogue 4, addressed to Asinius Pollio, the so-called Messianic Eclogue uses the imagery of the age in connection with the birth of a child. Virgil came to many of the other leading literary figures of the time, including Horace, in whose poetry he is often mentioned, and Varius Rufus. At Maecenas insistence Virgil spent the years on the long didactic hexameter poem called the Georgics which he dedicated to Maecenas
Virgil
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Depiction of Virgil, 3rd century AD ("Monnus-Mosaic",
Rheinisches Landesmuseum,
Trier)
Virgil
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A
bust of Virgil in
Naples
Virgil
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Page from the Eclogues in the 5th-century Vergilius Romanus
Virgil
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Late 17th-century illustration of a passage from the Georgics by
Jerzy Siemiginowski-Eleuter
30.
Aeneid
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The Aeneid is a Latin epic poem, written by Virgil between 29 and 19 BC, that tells the legendary story of Aeneas, a Trojan who travelled to Italy, where he became the ancestor of the Romans. It comprises 9,896 lines in dactylic hexameter, the hero Aeneas was already known to Greco-Roman legend and myth, having been a character in the Iliad. The Aeneid is widely regarded as Virgils masterpiece and one of the greatest works of Latin literature, the Aeneid can be divided into two halves based on the disparate subject matter of Books 1–6 and Books 7–12. These two halves are commonly regarded as reflecting Virgils ambition to rival Homer by treating both the Odysseys wandering theme and the Iliads warfare themes and this is, however, a rough correspondence, the limitations of which should be borne in mind. Virgil begins his poem with a statement of his theme and an invocation to the Muse and he then explains the reason for the principal conflict in the story, the resentment held by the goddess Juno against the Trojan people. This is consistent with her throughout the Homeric epics. Also in the manner of Homer, the story begins in medias res, with the Trojan fleet in the eastern Mediterranean. The fleet, led by Aeneas, is on a voyage to find a second home and it has been foretold that in Italy, he will give rise to a race both noble and courageous, a race which will become known to all nations. Juno is wrathful, because she had not been chosen in the judgment of Paris, also, Ganymede, a Trojan prince, was chosen to be the cup bearer to her husband, Jupiter—replacing Junos daughter, Hebe. Juno proceeds to Aeolus, King of the Winds, and asks that he release the winds to stir up a storm in exchange for a bribe, Aeolus does not accept the bribe, but agrees to carry out Junos orders, the storm then devastates the fleet. The fleet takes shelter on the coast of Africa, where Aeneas rouses the spirits of his men, There, Aeneass mother, Venus, in the form of a hunting woman very similar to the goddess Diana, encourages him and recounts to him the history of Carthage. At a banquet given in honour of the Trojans, Aeneas sadly recounts the events that occasioned the Trojans arrival. He begins the tale shortly after the war described in the Iliad, Cunning Ulysses devised a way for Greek warriors to gain entry into the walled city of Troy by hiding in a large wooden horse. The Greeks pretended to sail away, leaving a warrior, Sinon, to inform the Trojans that the horse was an offering and that if it were taken into the city, the Trojans would be able to conquer Greece. The Trojan priest Laocoön saw through the Greek plot and urged the horses destruction, then, in what would be seen by the Trojans as punishment from the gods, two serpents emerged from the sea and devoured Laocoön, along with his two sons. The Trojans then took the horse inside the walls, and after nightfall the armed Greeks emerged from it. In a dream, Hector, the fallen Trojan prince, advised Aeneas to flee with his family, Aeneas awoke and saw with horror what was happening to his beloved city. At first he tried to fight the enemy, but soon he lost his comrades and was alone to fend off the Greeks
Aeneid
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Aeneas Flees Burning Troy,
Federico Barocci, 1598
Galleria Borghese, Rome
Aeneid
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Paul Cézanne, Aneas Meeting Dido at Carthage, ca. 1875,
Princeton University Art Museum
Aeneid
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The suicide of
Queen Dido (book 4), sculpture by Claude-Augustin Cayot (fr) (1667–1722)
Aeneid
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Boxing scene from the Aeneid (book 5), mosaic floor from a Gallo-Roman villa in
Villelaure (France), ca. 175 AD,
Getty Villa (71.AH.106)
