Question: What did the elite use instead of spells and potions to redress a wrong?

Answer: law and justice

Archaeology confirms the widespread use of binding spells (defixiones), magical papyri and so-called "voodoo dolls" from a very early era. Around 250 defixiones have been recovered just from Roman Britain, in both urban and rural settings. Some seek straightforward, usually gruesome revenge, often for a lover's offense or rejection. Others appeal for divine redress of wrongs, in terms familiar to any Roman magistrate, and promise a portion of the value (usually small) of lost or stolen property in return for its restoration. <hl> None of these defixiones seem produced by, or on behalf of the elite, who had more immediate recourse to human law and justice . <hl> Similar traditions existed throughout the empire, persisting until around the 7th century AD, well into the Christian era.

Archaeology confirms the widespread use of binding spells (defixiones), magical papyri and so-called "voodoo dolls" from a very early era. Around 250 defixiones have been recovered just from Roman Britain, in both urban and rural settings. Some seek straightforward, usually gruesome revenge, often for a lover's offense or rejection. Others appeal for divine redress of wrongs, in terms familiar to any Roman magistrate, and promise a portion of the value (usually small) of lost or stolen property in return for its restoration. None of these defixiones seem produced by, or on behalf of the elite, who had more immediate recourse to human <hl> law and justice <hl>. Similar traditions existed throughout the empire, persisting until around the 7th century AD, well into the Christian era.

None of these defixiones seem produced by, or on behalf of the elite, who had more immediate recourse to human <hl> law and justice <hl> .


Question: Until what era did spells persist in the empire?

Archaeology confirms the widespread use of binding spells (defixiones), magical papyri and so-called "voodoo dolls" from a very early era. Around 250 defixiones have been recovered just from Roman Britain, in both urban and rural settings. Some seek straightforward, usually gruesome revenge, often for a lover's offense or rejection. Others appeal for divine redress of wrongs, in terms familiar to any Roman magistrate, and promise a portion of the value (usually small) of lost or stolen property in return for its restoration. None of these defixiones seem produced by, or on behalf of the elite, who had more immediate recourse to human law and justice. Similar traditions existed throughout the empire, persisting until around the 7th century AD, well into the Christian era.

Answer: 7th century AD

Archaeology confirms the widespread use of binding spells (defixiones), magical papyri and so-called "voodoo dolls" from a very early era. Around 250 defixiones have been recovered just from Roman Britain, in both urban and rural settings. Some seek straightforward, usually gruesome revenge, often for a lover's offense or rejection. Others appeal for divine redress of wrongs, in terms familiar to any Roman magistrate, and promise a portion of the value (usually small) of lost or stolen property in return for its restoration. None of these defixiones seem produced by, or on behalf of the elite, who had more immediate recourse to human law and justice. <hl> Similar traditions existed throughout the empire, persisting until around the 7th century AD , well into the Christian era. <hl>

Archaeology confirms the widespread use of binding spells (defixiones), magical papyri and so-called "voodoo dolls" from a very early era. Around 250 defixiones have been recovered just from Roman Britain, in both urban and rural settings. Some seek straightforward, usually gruesome revenge, often for a lover's offense or rejection. Others appeal for divine redress of wrongs, in terms familiar to any Roman magistrate, and promise a portion of the value (usually small) of lost or stolen property in return for its restoration. None of these defixiones seem produced by, or on behalf of the elite, who had more immediate recourse to human law and justice. Similar traditions existed throughout the empire, persisting until around the <hl> 7th century AD <hl>, well into the Christian era.

Similar traditions existed throughout the empire, persisting until around the <hl> 7th century AD <hl> , well into the Christian era.


Question: What era produced a decline in the use of spells?

Answer: Christian era

Archaeology confirms the widespread use of binding spells (defixiones), magical papyri and so-called "voodoo dolls" from a very early era. Around 250 defixiones have been recovered just from Roman Britain, in both urban and rural settings. Some seek straightforward, usually gruesome revenge, often for a lover's offense or rejection. Others appeal for divine redress of wrongs, in terms familiar to any Roman magistrate, and promise a portion of the value (usually small) of lost or stolen property in return for its restoration. None of these defixiones seem produced by, or on behalf of the elite, who had more immediate recourse to human law and justice. <hl> Similar traditions existed throughout the empire, persisting until around the 7th century AD, well into the Christian era . <hl>

Archaeology confirms the widespread use of binding spells (defixiones), magical papyri and so-called "voodoo dolls" from a very early era. Around 250 defixiones have been recovered just from Roman Britain, in both urban and rural settings. Some seek straightforward, usually gruesome revenge, often for a lover's offense or rejection. Others appeal for divine redress of wrongs, in terms familiar to any Roman magistrate, and promise a portion of the value (usually small) of lost or stolen property in return for its restoration. None of these defixiones seem produced by, or on behalf of the elite, who had more immediate recourse to human law and justice. Similar traditions existed throughout the empire, persisting until around the 7th century AD, well into the <hl> Christian era <hl>.

Similar traditions existed throughout the empire, persisting until around the 7th century AD, well into the <hl> Christian era <hl> .


Question: What male group dominated all aspects of Rome?

Rome's government, politics and religion were dominated by an educated, male, landowning military aristocracy. Approximately half Rome's population were slave or free non-citizens. Most others were plebeians, the lowest class of Roman citizens. Less than a quarter of adult males had voting rights; far fewer could actually exercise them. Women had no vote. However, all official business was conducted under the divine gaze and auspices, in the name of the senate and people of Rome. "In a very real sense the senate was the caretaker of the Romans’ relationship with the divine, just as it was the caretaker of their relationship with other humans".

Answer: aristocracy

<hl> Rome's government, politics and religion were dominated by an educated, male, landowning military aristocracy . <hl> Approximately half Rome's population were slave or free non-citizens. Most others were plebeians, the lowest class of Roman citizens. Less than a quarter of adult males had voting rights; far fewer could actually exercise them. Women had no vote. However, all official business was conducted under the divine gaze and auspices, in the name of the senate and people of Rome. "In a very real sense the senate was the caretaker of the Romans’ relationship with the divine, just as it was the caretaker of their relationship with other humans".

Rome's government, politics and religion were dominated by an educated, male, landowning military <hl> aristocracy <hl>. Approximately half Rome's population were slave or free non-citizens. Most others were plebeians, the lowest class of Roman citizens. Less than a quarter of adult males had voting rights; far fewer could actually exercise them. Women had no vote. However, all official business was conducted under the divine gaze and auspices, in the name of the senate and people of Rome. "In a very real sense the senate was the caretaker of the Romans’ relationship with the divine, just as it was the caretaker of their relationship with other humans".

Rome's government, politics and religion were dominated by an educated, male, landowning military <hl> aristocracy <hl> .


Question: Of what class was more than half of Rome's population?

Answer: slave or free non-citizens

Rome's government, politics and religion were dominated by an educated, male, landowning military aristocracy. <hl> Approximately half Rome's population were slave or free non-citizens . <hl> Most others were plebeians, the lowest class of Roman citizens. Less than a quarter of adult males had voting rights; far fewer could actually exercise them. Women had no vote. However, all official business was conducted under the divine gaze and auspices, in the name of the senate and people of Rome. "In a very real sense the senate was the caretaker of the Romans’ relationship with the divine, just as it was the caretaker of their relationship with other humans".

Rome's government, politics and religion were dominated by an educated, male, landowning military aristocracy. Approximately half Rome's population were <hl> slave or free non-citizens <hl>. Most others were plebeians, the lowest class of Roman citizens. Less than a quarter of adult males had voting rights; far fewer could actually exercise them. Women had no vote. However, all official business was conducted under the divine gaze and auspices, in the name of the senate and people of Rome. "In a very real sense the senate was the caretaker of the Romans’ relationship with the divine, just as it was the caretaker of their relationship with other humans".

Approximately half Rome's population were <hl> slave or free non-citizens <hl> .


Question: What was the lowest class of Roman citizens?

Answer: plebeians

Rome's government, politics and religion were dominated by an educated, male, landowning military aristocracy. Approximately half Rome's population were slave or free non-citizens. <hl> Most others were plebeians , the lowest class of Roman citizens. <hl> Less than a quarter of adult males had voting rights; far fewer could actually exercise them. Women had no vote. However, all official business was conducted under the divine gaze and auspices, in the name of the senate and people of Rome. "In a very real sense the senate was the caretaker of the Romans’ relationship with the divine, just as it was the caretaker of their relationship with other humans".

Rome's government, politics and religion were dominated by an educated, male, landowning military aristocracy. Approximately half Rome's population were slave or free non-citizens. Most others were <hl> plebeians <hl>, the lowest class of Roman citizens. Less than a quarter of adult males had voting rights; far fewer could actually exercise them. Women had no vote. However, all official business was conducted under the divine gaze and auspices, in the name of the senate and people of Rome. "In a very real sense the senate was the caretaker of the Romans’ relationship with the divine, just as it was the caretaker of their relationship with other humans".

Most others were <hl> plebeians <hl> , the lowest class of Roman citizens.


Question: How many adult males were able to vote in Rome?

Answer: Less than a quarter

Rome's government, politics and religion were dominated by an educated, male, landowning military aristocracy. Approximately half Rome's population were slave or free non-citizens. Most others were plebeians, the lowest class of Roman citizens. <hl> Less than a quarter of adult males had voting rights; far fewer could actually exercise them. <hl> Women had no vote. However, all official business was conducted under the divine gaze and auspices, in the name of the senate and people of Rome. "In a very real sense the senate was the caretaker of the Romans’ relationship with the divine, just as it was the caretaker of their relationship with other humans".

Rome's government, politics and religion were dominated by an educated, male, landowning military aristocracy. Approximately half Rome's population were slave or free non-citizens. Most others were plebeians, the lowest class of Roman citizens. <hl> Less than a quarter <hl> of adult males had voting rights; far fewer could actually exercise them. Women had no vote. However, all official business was conducted under the divine gaze and auspices, in the name of the senate and people of Rome. "In a very real sense the senate was the caretaker of the Romans’ relationship with the divine, just as it was the caretaker of their relationship with other humans".


Question: What organization was Rome's official caretaker?

Answer: the senate

Rome's government, politics and religion were dominated by an educated, male, landowning military aristocracy. Approximately half Rome's population were slave or free non-citizens. Most others were plebeians, the lowest class of Roman citizens. Less than a quarter of adult males had voting rights; far fewer could actually exercise them. Women had no vote. <hl> However, all official business was conducted under the divine gaze and auspices, in the name of the senate and people of Rome. <hl> "In a very real sense the senate was the caretaker of the Romans’ relationship with the divine, just as it was the caretaker of their relationship with other humans".

Rome's government, politics and religion were dominated by an educated, male, landowning military aristocracy. Approximately half Rome's population were slave or free non-citizens. Most others were plebeians, the lowest class of Roman citizens. Less than a quarter of adult males had voting rights; far fewer could actually exercise them. Women had no vote. However, all official business was conducted under the divine gaze and auspices, in the name of <hl> the senate <hl> and people of Rome. "In a very real sense the senate was the caretaker of the Romans’ relationship with the divine, just as it was the caretaker of their relationship with other humans".


Question: The link between what groups was necessary to Rome?

The links between religious and political life were vital to Rome's internal governance, diplomacy and development from kingdom, to Republic and to Empire. Post-regal politics dispersed the civil and religious authority of the kings more or less equitably among the patrician elite: kingship was replaced by two annually elected consular offices. In the early Republic, as presumably in the regal era, plebeians were excluded from high religious and civil office, and could be punished for offenses against laws of which they had no knowledge. They resorted to strikes and violence to break the oppressive patrician monopolies of high office, public priesthood, and knowledge of civil and religious law. The senate appointed Camillus as dictator to handle the emergency; he negotiated a settlement, and sanctified it by the dedication of a temple to Concordia. The religious calendars and laws were eventually made public. Plebeian tribunes were appointed, with sacrosanct status and the right of veto in legislative debate. In principle, the augural and pontifical colleges were now open to plebeians. In reality, the patrician and to a lesser extent, plebeian nobility dominated religious and civil office throughout the Republican era and beyond.

Answer: religious and political

<hl> The links between religious and political life were vital to Rome's internal governance, diplomacy and development from kingdom, to Republic and to Empire. <hl> Post-regal politics dispersed the civil and religious authority of the kings more or less equitably among the patrician elite: kingship was replaced by two annually elected consular offices. In the early Republic, as presumably in the regal era, plebeians were excluded from high religious and civil office, and could be punished for offenses against laws of which they had no knowledge. They resorted to strikes and violence to break the oppressive patrician monopolies of high office, public priesthood, and knowledge of civil and religious law. The senate appointed Camillus as dictator to handle the emergency; he negotiated a settlement, and sanctified it by the dedication of a temple to Concordia. The religious calendars and laws were eventually made public. Plebeian tribunes were appointed, with sacrosanct status and the right of veto in legislative debate. In principle, the augural and pontifical colleges were now open to plebeians. In reality, the patrician and to a lesser extent, plebeian nobility dominated religious and civil office throughout the Republican era and beyond.

The links between <hl> religious and political <hl> life were vital to Rome's internal governance, diplomacy and development from kingdom, to Republic and to Empire. Post-regal politics dispersed the civil and religious authority of the kings more or less equitably among the patrician elite: kingship was replaced by two annually elected consular offices. In the early Republic, as presumably in the regal era, plebeians were excluded from high religious and civil office, and could be punished for offenses against laws of which they had no knowledge. They resorted to strikes and violence to break the oppressive patrician monopolies of high office, public priesthood, and knowledge of civil and religious law. The senate appointed Camillus as dictator to handle the emergency; he negotiated a settlement, and sanctified it by the dedication of a temple to Concordia. The religious calendars and laws were eventually made public. Plebeian tribunes were appointed, with sacrosanct status and the right of veto in legislative debate. In principle, the augural and pontifical colleges were now open to plebeians. In reality, the patrician and to a lesser extent, plebeian nobility dominated religious and civil office throughout the Republican era and beyond.


Question: Where was the basic power in Rome to be found?

Answer: patrician elite

The links between religious and political life were vital to Rome's internal governance, diplomacy and development from kingdom, to Republic and to Empire. <hl> Post-regal politics dispersed the civil and religious authority of the kings more or less equitably among the patrician elite : kingship was replaced by two annually elected consular offices. <hl> In the early Republic, as presumably in the regal era, plebeians were excluded from high religious and civil office, and could be punished for offenses against laws of which they had no knowledge. They resorted to strikes and violence to break the oppressive patrician monopolies of high office, public priesthood, and knowledge of civil and religious law. The senate appointed Camillus as dictator to handle the emergency; he negotiated a settlement, and sanctified it by the dedication of a temple to Concordia. The religious calendars and laws were eventually made public. Plebeian tribunes were appointed, with sacrosanct status and the right of veto in legislative debate. In principle, the augural and pontifical colleges were now open to plebeians. In reality, the patrician and to a lesser extent, plebeian nobility dominated religious and civil office throughout the Republican era and beyond.

The links between religious and political life were vital to Rome's internal governance, diplomacy and development from kingdom, to Republic and to Empire. Post-regal politics dispersed the civil and religious authority of the kings more or less equitably among the <hl> patrician elite <hl>: kingship was replaced by two annually elected consular offices. In the early Republic, as presumably in the regal era, plebeians were excluded from high religious and civil office, and could be punished for offenses against laws of which they had no knowledge. They resorted to strikes and violence to break the oppressive patrician monopolies of high office, public priesthood, and knowledge of civil and religious law. The senate appointed Camillus as dictator to handle the emergency; he negotiated a settlement, and sanctified it by the dedication of a temple to Concordia. The religious calendars and laws were eventually made public. Plebeian tribunes were appointed, with sacrosanct status and the right of veto in legislative debate. In principle, the augural and pontifical colleges were now open to plebeians. In reality, the patrician and to a lesser extent, plebeian nobility dominated religious and civil office throughout the Republican era and beyond.

Post-regal politics dispersed the civil and religious authority of the kings more or less equitably among the <hl> patrician elite <hl> : kingship was replaced by two annually elected consular offices.


Question: What group was excluded from high offices ?

Answer: plebeians

The links between religious and political life were vital to Rome's internal governance, diplomacy and development from kingdom, to Republic and to Empire. Post-regal politics dispersed the civil and religious authority of the kings more or less equitably among the patrician elite: kingship was replaced by two annually elected consular offices. <hl> In the early Republic, as presumably in the regal era, plebeians were excluded from high religious and civil office, and could be punished for offenses against laws of which they had no knowledge. <hl> They resorted to strikes and violence to break the oppressive patrician monopolies of high office, public priesthood, and knowledge of civil and religious law. The senate appointed Camillus as dictator to handle the emergency; he negotiated a settlement, and sanctified it by the dedication of a temple to Concordia. The religious calendars and laws were eventually made public. Plebeian tribunes were appointed, with sacrosanct status and the right of veto in legislative debate. In principle, the augural and pontifical colleges were now open to plebeians. In reality, the patrician and to a lesser extent, plebeian nobility dominated religious and civil office throughout the Republican era and beyond.

The links between religious and political life were vital to Rome's internal governance, diplomacy and development from kingdom, to Republic and to Empire. Post-regal politics dispersed the civil and religious authority of the kings more or less equitably among the patrician elite: kingship was replaced by two annually elected consular offices. In the early Republic, as presumably in the regal era, <hl> plebeians <hl> were excluded from high religious and civil office, and could be punished for offenses against laws of which they had no knowledge. They resorted to strikes and violence to break the oppressive patrician monopolies of high office, public priesthood, and knowledge of civil and religious law. The senate appointed Camillus as dictator to handle the emergency; he negotiated a settlement, and sanctified it by the dedication of a temple to Concordia. The religious calendars and laws were eventually made public. Plebeian tribunes were appointed, with sacrosanct status and the right of veto in legislative debate. In principle, the augural and pontifical colleges were now open to plebeians. In reality, the patrician and to a lesser extent, plebeian nobility dominated religious and civil office throughout the Republican era and beyond.


Question: Who did the Senate select to settle a strike by the lower classes?

Answer: Camillus

The links between religious and political life were vital to Rome's internal governance, diplomacy and development from kingdom, to Republic and to Empire. Post-regal politics dispersed the civil and religious authority of the kings more or less equitably among the patrician elite: kingship was replaced by two annually elected consular offices. In the early Republic, as presumably in the regal era, plebeians were excluded from high religious and civil office, and could be punished for offenses against laws of which they had no knowledge. They resorted to strikes and violence to break the oppressive patrician monopolies of high office, public priesthood, and knowledge of civil and religious law. <hl> The senate appointed Camillus as dictator to handle the emergency; he negotiated a settlement, and sanctified it by the dedication of a temple to Concordia. <hl> The religious calendars and laws were eventually made public. Plebeian tribunes were appointed, with sacrosanct status and the right of veto in legislative debate. In principle, the augural and pontifical colleges were now open to plebeians. In reality, the patrician and to a lesser extent, plebeian nobility dominated religious and civil office throughout the Republican era and beyond.

The links between religious and political life were vital to Rome's internal governance, diplomacy and development from kingdom, to Republic and to Empire. Post-regal politics dispersed the civil and religious authority of the kings more or less equitably among the patrician elite: kingship was replaced by two annually elected consular offices. In the early Republic, as presumably in the regal era, plebeians were excluded from high religious and civil office, and could be punished for offenses against laws of which they had no knowledge. They resorted to strikes and violence to break the oppressive patrician monopolies of high office, public priesthood, and knowledge of civil and religious law. The senate appointed <hl> Camillus <hl> as dictator to handle the emergency; he negotiated a settlement, and sanctified it by the dedication of a temple to Concordia. The religious calendars and laws were eventually made public. Plebeian tribunes were appointed, with sacrosanct status and the right of veto in legislative debate. In principle, the augural and pontifical colleges were now open to plebeians. In reality, the patrician and to a lesser extent, plebeian nobility dominated religious and civil office throughout the Republican era and beyond.


Question: To whom was a temple dedicated at the settlement of the strike?

Answer: Concordia

The links between religious and political life were vital to Rome's internal governance, diplomacy and development from kingdom, to Republic and to Empire. Post-regal politics dispersed the civil and religious authority of the kings more or less equitably among the patrician elite: kingship was replaced by two annually elected consular offices. In the early Republic, as presumably in the regal era, plebeians were excluded from high religious and civil office, and could be punished for offenses against laws of which they had no knowledge. They resorted to strikes and violence to break the oppressive patrician monopolies of high office, public priesthood, and knowledge of civil and religious law. <hl> The senate appointed Camillus as dictator to handle the emergency; he negotiated a settlement, and sanctified it by the dedication of a temple to Concordia . <hl> The religious calendars and laws were eventually made public. Plebeian tribunes were appointed, with sacrosanct status and the right of veto in legislative debate. In principle, the augural and pontifical colleges were now open to plebeians. In reality, the patrician and to a lesser extent, plebeian nobility dominated religious and civil office throughout the Republican era and beyond.

The links between religious and political life were vital to Rome's internal governance, diplomacy and development from kingdom, to Republic and to Empire. Post-regal politics dispersed the civil and religious authority of the kings more or less equitably among the patrician elite: kingship was replaced by two annually elected consular offices. In the early Republic, as presumably in the regal era, plebeians were excluded from high religious and civil office, and could be punished for offenses against laws of which they had no knowledge. They resorted to strikes and violence to break the oppressive patrician monopolies of high office, public priesthood, and knowledge of civil and religious law. The senate appointed Camillus as dictator to handle the emergency; he negotiated a settlement, and sanctified it by the dedication of a temple to <hl> Concordia <hl>. The religious calendars and laws were eventually made public. Plebeian tribunes were appointed, with sacrosanct status and the right of veto in legislative debate. In principle, the augural and pontifical colleges were now open to plebeians. In reality, the patrician and to a lesser extent, plebeian nobility dominated religious and civil office throughout the Republican era and beyond.

The senate appointed Camillus as dictator to handle the emergency; he negotiated a settlement, and sanctified it by the dedication of a temple to <hl> Concordia <hl> .


Question: What did the patrician electorate keep in spite of a new plebeian nobility?

While the new plebeian nobility made social, political and religious inroads on traditionally patrician preserves, their electorate maintained their distinctive political traditions and religious cults. During the Punic crisis, popular cult to Dionysus emerged from southern Italy; Dionysus was equated with Father Liber, the inventor of plebeian augury and personification of plebeian freedoms, and with Roman Bacchus. Official consternation at these enthusiastic, unofficial Bacchanalia cults was expressed as moral outrage at their supposed subversion, and was followed by ferocious suppression. Much later, a statue of Marsyas, the silen of Dionysus flayed by Apollo, became a focus of brief symbolic resistance to Augustus' censorship. Augustus himself claimed the patronage of Venus and Apollo; but his settlement appealed to all classes. Where loyalty was implicit, no divine hierarchy need be politically enforced; Liber's festival continued.

Answer: political traditions and religious cults

<hl> While the new plebeian nobility made social, political and religious inroads on traditionally patrician preserves, their electorate maintained their distinctive political traditions and religious cults . <hl> During the Punic crisis, popular cult to Dionysus emerged from southern Italy; Dionysus was equated with Father Liber, the inventor of plebeian augury and personification of plebeian freedoms, and with Roman Bacchus. Official consternation at these enthusiastic, unofficial Bacchanalia cults was expressed as moral outrage at their supposed subversion, and was followed by ferocious suppression. Much later, a statue of Marsyas, the silen of Dionysus flayed by Apollo, became a focus of brief symbolic resistance to Augustus' censorship. Augustus himself claimed the patronage of Venus and Apollo; but his settlement appealed to all classes. Where loyalty was implicit, no divine hierarchy need be politically enforced; Liber's festival continued.

While the new plebeian nobility made social, political and religious inroads on traditionally patrician preserves, their electorate maintained their distinctive <hl> political traditions and religious cults <hl>. During the Punic crisis, popular cult to Dionysus emerged from southern Italy; Dionysus was equated with Father Liber, the inventor of plebeian augury and personification of plebeian freedoms, and with Roman Bacchus. Official consternation at these enthusiastic, unofficial Bacchanalia cults was expressed as moral outrage at their supposed subversion, and was followed by ferocious suppression. Much later, a statue of Marsyas, the silen of Dionysus flayed by Apollo, became a focus of brief symbolic resistance to Augustus' censorship. Augustus himself claimed the patronage of Venus and Apollo; but his settlement appealed to all classes. Where loyalty was implicit, no divine hierarchy need be politically enforced; Liber's festival continued.

While the new plebeian nobility made social, political and religious inroads on traditionally patrician preserves, their electorate maintained their distinctive <hl> political traditions and religious cults <hl> .


Question: What cult arrived from southern Italy?

Answer: Dionysus

While the new plebeian nobility made social, political and religious inroads on traditionally patrician preserves, their electorate maintained their distinctive political traditions and religious cults. <hl> During the Punic crisis, popular cult to Dionysus emerged from southern Italy; Dionysus was equated with Father Liber, the inventor of plebeian augury and personification of plebeian freedoms, and with Roman Bacchus. <hl> Official consternation at these enthusiastic, unofficial Bacchanalia cults was expressed as moral outrage at their supposed subversion, and was followed by ferocious suppression. Much later, a statue of Marsyas, the silen of Dionysus flayed by Apollo, became a focus of brief symbolic resistance to Augustus' censorship. Augustus himself claimed the patronage of Venus and Apollo; but his settlement appealed to all classes. Where loyalty was implicit, no divine hierarchy need be politically enforced; Liber's festival continued.

While the new plebeian nobility made social, political and religious inroads on traditionally patrician preserves, their electorate maintained their distinctive political traditions and religious cults. During the Punic crisis, popular cult to <hl> Dionysus <hl> emerged from southern Italy; Dionysus was equated with Father Liber, the inventor of plebeian augury and personification of plebeian freedoms, and with Roman Bacchus. Official consternation at these enthusiastic, unofficial Bacchanalia cults was expressed as moral outrage at their supposed subversion, and was followed by ferocious suppression. Much later, a statue of Marsyas, the silen of Dionysus flayed by Apollo, became a focus of brief symbolic resistance to Augustus' censorship. Augustus himself claimed the patronage of Venus and Apollo; but his settlement appealed to all classes. Where loyalty was implicit, no divine hierarchy need be politically enforced; Liber's festival continued.


Question: During what time did the Dionysus cult become popular?

Answer: Punic crisis

While the new plebeian nobility made social, political and religious inroads on traditionally patrician preserves, their electorate maintained their distinctive political traditions and religious cults. <hl> During the Punic crisis , popular cult to Dionysus emerged from southern Italy; Dionysus was equated with Father Liber, the inventor of plebeian augury and personification of plebeian freedoms, and with Roman Bacchus. <hl> Official consternation at these enthusiastic, unofficial Bacchanalia cults was expressed as moral outrage at their supposed subversion, and was followed by ferocious suppression. Much later, a statue of Marsyas, the silen of Dionysus flayed by Apollo, became a focus of brief symbolic resistance to Augustus' censorship. Augustus himself claimed the patronage of Venus and Apollo; but his settlement appealed to all classes. Where loyalty was implicit, no divine hierarchy need be politically enforced; Liber's festival continued.

While the new plebeian nobility made social, political and religious inroads on traditionally patrician preserves, their electorate maintained their distinctive political traditions and religious cults. During the <hl> Punic crisis <hl>, popular cult to Dionysus emerged from southern Italy; Dionysus was equated with Father Liber, the inventor of plebeian augury and personification of plebeian freedoms, and with Roman Bacchus. Official consternation at these enthusiastic, unofficial Bacchanalia cults was expressed as moral outrage at their supposed subversion, and was followed by ferocious suppression. Much later, a statue of Marsyas, the silen of Dionysus flayed by Apollo, became a focus of brief symbolic resistance to Augustus' censorship. Augustus himself claimed the patronage of Venus and Apollo; but his settlement appealed to all classes. Where loyalty was implicit, no divine hierarchy need be politically enforced; Liber's festival continued.

During the <hl> Punic crisis <hl> , popular cult to Dionysus emerged from southern Italy; Dionysus was equated with Father Liber, the inventor of plebeian augury and personification of plebeian freedoms, and with Roman Bacchus.


Question: To what Roman god was Dionysus similar?

Answer: Bacchus

While the new plebeian nobility made social, political and religious inroads on traditionally patrician preserves, their electorate maintained their distinctive political traditions and religious cults. <hl> During the Punic crisis, popular cult to Dionysus emerged from southern Italy; Dionysus was equated with Father Liber, the inventor of plebeian augury and personification of plebeian freedoms, and with Roman Bacchus . <hl> Official consternation at these enthusiastic, unofficial Bacchanalia cults was expressed as moral outrage at their supposed subversion, and was followed by ferocious suppression. Much later, a statue of Marsyas, the silen of Dionysus flayed by Apollo, became a focus of brief symbolic resistance to Augustus' censorship. Augustus himself claimed the patronage of Venus and Apollo; but his settlement appealed to all classes. Where loyalty was implicit, no divine hierarchy need be politically enforced; Liber's festival continued.

While the new plebeian nobility made social, political and religious inroads on traditionally patrician preserves, their electorate maintained their distinctive political traditions and religious cults. During the Punic crisis, popular cult to Dionysus emerged from southern Italy; Dionysus was equated with Father Liber, the inventor of plebeian augury and personification of plebeian freedoms, and with Roman <hl> Bacchus <hl>. Official consternation at these enthusiastic, unofficial Bacchanalia cults was expressed as moral outrage at their supposed subversion, and was followed by ferocious suppression. Much later, a statue of Marsyas, the silen of Dionysus flayed by Apollo, became a focus of brief symbolic resistance to Augustus' censorship. Augustus himself claimed the patronage of Venus and Apollo; but his settlement appealed to all classes. Where loyalty was implicit, no divine hierarchy need be politically enforced; Liber's festival continued.

During the Punic crisis, popular cult to Dionysus emerged from southern Italy; Dionysus was equated with Father Liber, the inventor of plebeian augury and personification of plebeian freedoms, and with Roman <hl> Bacchus <hl> .


Question: With loyalty a necessity, what censorship did not need to be enforced?

Answer: divine hierarchy

While the new plebeian nobility made social, political and religious inroads on traditionally patrician preserves, their electorate maintained their distinctive political traditions and religious cults. During the Punic crisis, popular cult to Dionysus emerged from southern Italy; Dionysus was equated with Father Liber, the inventor of plebeian augury and personification of plebeian freedoms, and with Roman Bacchus. Official consternation at these enthusiastic, unofficial Bacchanalia cults was expressed as moral outrage at their supposed subversion, and was followed by ferocious suppression. Much later, a statue of Marsyas, the silen of Dionysus flayed by Apollo, became a focus of brief symbolic resistance to Augustus' censorship. Augustus himself claimed the patronage of Venus and Apollo; but his settlement appealed to all classes. <hl> Where loyalty was implicit, no divine hierarchy need be politically enforced; Liber's festival continued. <hl>

While the new plebeian nobility made social, political and religious inroads on traditionally patrician preserves, their electorate maintained their distinctive political traditions and religious cults. During the Punic crisis, popular cult to Dionysus emerged from southern Italy; Dionysus was equated with Father Liber, the inventor of plebeian augury and personification of plebeian freedoms, and with Roman Bacchus. Official consternation at these enthusiastic, unofficial Bacchanalia cults was expressed as moral outrage at their supposed subversion, and was followed by ferocious suppression. Much later, a statue of Marsyas, the silen of Dionysus flayed by Apollo, became a focus of brief symbolic resistance to Augustus' censorship. Augustus himself claimed the patronage of Venus and Apollo; but his settlement appealed to all classes. Where loyalty was implicit, no <hl> divine hierarchy <hl> need be politically enforced; Liber's festival continued.


Question: What appointment was the start of Cesar's political rise?

The Augustan settlement built upon a cultural shift in Roman society. In the middle Republican era, even Scipio's tentative hints that he might be Jupiter's special protege sat ill with his colleagues. Politicians of the later Republic were less equivocal; both Sulla and Pompey claimed special relationships with Venus. Julius Caesar went further, and claimed her as his ancestress. Such claims suggested personal character and policy as divinely inspired; an appointment to priesthood offered divine validation. In 63 BC, Julius Caesar's appointment as pontifex maximus "signaled his emergence as a major player in Roman politics". Likewise, political candidates could sponsor temples, priesthoods and the immensely popular, spectacular public ludi and munera whose provision became increasingly indispensable to the factional politics of the Late Republic. Under the principate, such opportunities were limited by law; priestly and political power were consolidated in the person of the princeps ("first citizen").

Answer: pontifex maximus

The Augustan settlement built upon a cultural shift in Roman society. In the middle Republican era, even Scipio's tentative hints that he might be Jupiter's special protege sat ill with his colleagues. Politicians of the later Republic were less equivocal; both Sulla and Pompey claimed special relationships with Venus. Julius Caesar went further, and claimed her as his ancestress. Such claims suggested personal character and policy as divinely inspired; an appointment to priesthood offered divine validation. <hl> In 63 BC, Julius Caesar's appointment as pontifex maximus "signaled his emergence as a major player in Roman politics". <hl> Likewise, political candidates could sponsor temples, priesthoods and the immensely popular, spectacular public ludi and munera whose provision became increasingly indispensable to the factional politics of the Late Republic. Under the principate, such opportunities were limited by law; priestly and political power were consolidated in the person of the princeps ("first citizen").

The Augustan settlement built upon a cultural shift in Roman society. In the middle Republican era, even Scipio's tentative hints that he might be Jupiter's special protege sat ill with his colleagues. Politicians of the later Republic were less equivocal; both Sulla and Pompey claimed special relationships with Venus. Julius Caesar went further, and claimed her as his ancestress. Such claims suggested personal character and policy as divinely inspired; an appointment to priesthood offered divine validation. In 63 BC, Julius Caesar's appointment as <hl> pontifex maximus <hl> "signaled his emergence as a major player in Roman politics". Likewise, political candidates could sponsor temples, priesthoods and the immensely popular, spectacular public ludi and munera whose provision became increasingly indispensable to the factional politics of the Late Republic. Under the principate, such opportunities were limited by law; priestly and political power were consolidated in the person of the princeps ("first citizen").


Question: What did the Augustan settlement signify in Rome's classes?

Answer: cultural shift

<hl> The Augustan settlement built upon a cultural shift in Roman society. <hl> In the middle Republican era, even Scipio's tentative hints that he might be Jupiter's special protege sat ill with his colleagues. Politicians of the later Republic were less equivocal; both Sulla and Pompey claimed special relationships with Venus. Julius Caesar went further, and claimed her as his ancestress. Such claims suggested personal character and policy as divinely inspired; an appointment to priesthood offered divine validation. In 63 BC, Julius Caesar's appointment as pontifex maximus "signaled his emergence as a major player in Roman politics". Likewise, political candidates could sponsor temples, priesthoods and the immensely popular, spectacular public ludi and munera whose provision became increasingly indispensable to the factional politics of the Late Republic. Under the principate, such opportunities were limited by law; priestly and political power were consolidated in the person of the princeps ("first citizen").

The Augustan settlement built upon a <hl> cultural shift <hl> in Roman society. In the middle Republican era, even Scipio's tentative hints that he might be Jupiter's special protege sat ill with his colleagues. Politicians of the later Republic were less equivocal; both Sulla and Pompey claimed special relationships with Venus. Julius Caesar went further, and claimed her as his ancestress. Such claims suggested personal character and policy as divinely inspired; an appointment to priesthood offered divine validation. In 63 BC, Julius Caesar's appointment as pontifex maximus "signaled his emergence as a major player in Roman politics". Likewise, political candidates could sponsor temples, priesthoods and the immensely popular, spectacular public ludi and munera whose provision became increasingly indispensable to the factional politics of the Late Republic. Under the principate, such opportunities were limited by law; priestly and political power were consolidated in the person of the princeps ("first citizen").


Question: What did the claims of officials imply about the nature of the individuals?

Answer: divinely inspired

The Augustan settlement built upon a cultural shift in Roman society. In the middle Republican era, even Scipio's tentative hints that he might be Jupiter's special protege sat ill with his colleagues. Politicians of the later Republic were less equivocal; both Sulla and Pompey claimed special relationships with Venus. Julius Caesar went further, and claimed her as his ancestress. <hl> Such claims suggested personal character and policy as divinely inspired ; an appointment to priesthood offered divine validation. <hl> In 63 BC, Julius Caesar's appointment as pontifex maximus "signaled his emergence as a major player in Roman politics". Likewise, political candidates could sponsor temples, priesthoods and the immensely popular, spectacular public ludi and munera whose provision became increasingly indispensable to the factional politics of the Late Republic. Under the principate, such opportunities were limited by law; priestly and political power were consolidated in the person of the princeps ("first citizen").

The Augustan settlement built upon a cultural shift in Roman society. In the middle Republican era, even Scipio's tentative hints that he might be Jupiter's special protege sat ill with his colleagues. Politicians of the later Republic were less equivocal; both Sulla and Pompey claimed special relationships with Venus. Julius Caesar went further, and claimed her as his ancestress. Such claims suggested personal character and policy as <hl> divinely inspired <hl>; an appointment to priesthood offered divine validation. In 63 BC, Julius Caesar's appointment as pontifex maximus "signaled his emergence as a major player in Roman politics". Likewise, political candidates could sponsor temples, priesthoods and the immensely popular, spectacular public ludi and munera whose provision became increasingly indispensable to the factional politics of the Late Republic. Under the principate, such opportunities were limited by law; priestly and political power were consolidated in the person of the princeps ("first citizen").

Such claims suggested personal character and policy as <hl> divinely inspired <hl> ; an appointment to priesthood offered divine validation.


Question: In what year was Cesar made pontifex maximus?

Answer: 63 BC

The Augustan settlement built upon a cultural shift in Roman society. In the middle Republican era, even Scipio's tentative hints that he might be Jupiter's special protege sat ill with his colleagues. Politicians of the later Republic were less equivocal; both Sulla and Pompey claimed special relationships with Venus. Julius Caesar went further, and claimed her as his ancestress. Such claims suggested personal character and policy as divinely inspired; an appointment to priesthood offered divine validation. <hl> In 63 BC , Julius Caesar's appointment as pontifex maximus "signaled his emergence as a major player in Roman politics". <hl> Likewise, political candidates could sponsor temples, priesthoods and the immensely popular, spectacular public ludi and munera whose provision became increasingly indispensable to the factional politics of the Late Republic. Under the principate, such opportunities were limited by law; priestly and political power were consolidated in the person of the princeps ("first citizen").

The Augustan settlement built upon a cultural shift in Roman society. In the middle Republican era, even Scipio's tentative hints that he might be Jupiter's special protege sat ill with his colleagues. Politicians of the later Republic were less equivocal; both Sulla and Pompey claimed special relationships with Venus. Julius Caesar went further, and claimed her as his ancestress. Such claims suggested personal character and policy as divinely inspired; an appointment to priesthood offered divine validation. In <hl> 63 BC <hl>, Julius Caesar's appointment as pontifex maximus "signaled his emergence as a major player in Roman politics". Likewise, political candidates could sponsor temples, priesthoods and the immensely popular, spectacular public ludi and munera whose provision became increasingly indispensable to the factional politics of the Late Republic. Under the principate, such opportunities were limited by law; priestly and political power were consolidated in the person of the princeps ("first citizen").

In <hl> 63 BC <hl> , Julius Caesar's appointment as pontifex maximus "signaled his emergence as a major player in Roman politics".


Question: How were opportunities limited in the principate for the citizens of Rome?

Answer: by law

The Augustan settlement built upon a cultural shift in Roman society. In the middle Republican era, even Scipio's tentative hints that he might be Jupiter's special protege sat ill with his colleagues. Politicians of the later Republic were less equivocal; both Sulla and Pompey claimed special relationships with Venus. Julius Caesar went further, and claimed her as his ancestress. Such claims suggested personal character and policy as divinely inspired; an appointment to priesthood offered divine validation. In 63 BC, Julius Caesar's appointment as pontifex maximus "signaled his emergence as a major player in Roman politics". Likewise, political candidates could sponsor temples, priesthoods and the immensely popular, spectacular public ludi and munera whose provision became increasingly indispensable to the factional politics of the Late Republic. <hl> Under the principate, such opportunities were limited by law ; priestly and political power were consolidated in the person of the princeps ("first citizen"). <hl>

The Augustan settlement built upon a cultural shift in Roman society. In the middle Republican era, even Scipio's tentative hints that he might be Jupiter's special protege sat ill with his colleagues. Politicians of the later Republic were less equivocal; both Sulla and Pompey claimed special relationships with Venus. Julius Caesar went further, and claimed her as his ancestress. Such claims suggested personal character and policy as divinely inspired; an appointment to priesthood offered divine validation. In 63 BC, Julius Caesar's appointment as pontifex maximus "signaled his emergence as a major player in Roman politics". Likewise, political candidates could sponsor temples, priesthoods and the immensely popular, spectacular public ludi and munera whose provision became increasingly indispensable to the factional politics of the Late Republic. Under the principate, such opportunities were limited <hl> by law <hl>; priestly and political power were consolidated in the person of the princeps ("first citizen").

Under the principate, such opportunities were limited <hl> by law <hl> ; priestly and political power were consolidated in the person of the princeps ("first citizen").


Question: At the end of the regal period, what class was kept out of the state political and priesthood arenas?

By the end of the regal period Rome had developed into a city-state, with a large plebeian, artisan class excluded from the old patrician gentes and from the state priesthoods. The city had commercial and political treaties with its neighbours; according to tradition, Rome's Etruscan connections established a temple to Minerva on the predominantly plebeian Aventine; she became part of a new Capitoline triad of Jupiter, Juno and Minerva, installed in a Capitoline temple, built in an Etruscan style and dedicated in a new September festival, Epulum Jovis. These are supposedly the first Roman deities whose images were adorned, as if noble guests, at their own inaugural banquet.

Answer: plebeian

<hl> By the end of the regal period Rome had developed into a city-state, with a large plebeian , artisan class excluded from the old patrician gentes and from the state priesthoods. <hl> The city had commercial and political treaties with its neighbours; according to tradition, Rome's Etruscan connections established a temple to Minerva on the predominantly plebeian Aventine; she became part of a new Capitoline triad of Jupiter, Juno and Minerva, installed in a Capitoline temple, built in an Etruscan style and dedicated in a new September festival, Epulum Jovis. These are supposedly the first Roman deities whose images were adorned, as if noble guests, at their own inaugural banquet.

By the end of the regal period Rome had developed into a city-state, with a large <hl> plebeian <hl>, artisan class excluded from the old patrician gentes and from the state priesthoods. The city had commercial and political treaties with its neighbours; according to tradition, Rome's Etruscan connections established a temple to Minerva on the predominantly plebeian Aventine; she became part of a new Capitoline triad of Jupiter, Juno and Minerva, installed in a Capitoline temple, built in an Etruscan style and dedicated in a new September festival, Epulum Jovis. These are supposedly the first Roman deities whose images were adorned, as if noble guests, at their own inaugural banquet.

By the end of the regal period Rome had developed into a city-state, with a large <hl> plebeian <hl> , artisan class excluded from the old patrician gentes and from the state priesthoods.


Question: With whom did Rome have alliances at the end of the regal period?

Answer: neighbours

By the end of the regal period Rome had developed into a city-state, with a large plebeian, artisan class excluded from the old patrician gentes and from the state priesthoods. <hl> The city had commercial and political treaties with its neighbours ; according to tradition, Rome's Etruscan connections established a temple to Minerva on the predominantly plebeian Aventine; she became part of a new Capitoline triad of Jupiter, Juno and Minerva, installed in a Capitoline temple, built in an Etruscan style and dedicated in a new September festival, Epulum Jovis. <hl> These are supposedly the first Roman deities whose images were adorned, as if noble guests, at their own inaugural banquet.

By the end of the regal period Rome had developed into a city-state, with a large plebeian, artisan class excluded from the old patrician gentes and from the state priesthoods. The city had commercial and political treaties with its <hl> neighbours <hl>; according to tradition, Rome's Etruscan connections established a temple to Minerva on the predominantly plebeian Aventine; she became part of a new Capitoline triad of Jupiter, Juno and Minerva, installed in a Capitoline temple, built in an Etruscan style and dedicated in a new September festival, Epulum Jovis. These are supposedly the first Roman deities whose images were adorned, as if noble guests, at their own inaugural banquet.

The city had commercial and political treaties with its <hl> neighbours <hl> ; according to tradition, Rome's Etruscan connections established a temple to Minerva on the predominantly plebeian Aventine; she became part of a new Capitoline triad of Jupiter, Juno and Minerva, installed in a Capitoline temple, built in an Etruscan style and dedicated in a new September festival, Epulum Jovis.


Question: What goddess became a part of the Capitoline triad?

Answer: Minerva

By the end of the regal period Rome had developed into a city-state, with a large plebeian, artisan class excluded from the old patrician gentes and from the state priesthoods. <hl> The city had commercial and political treaties with its neighbours; according to tradition, Rome's Etruscan connections established a temple to Minerva on the predominantly plebeian Aventine; she became part of a new Capitoline triad of Jupiter, Juno and Minerva, installed in a Capitoline temple, built in an Etruscan style and dedicated in a new September festival, Epulum Jovis. <hl> These are supposedly the first Roman deities whose images were adorned, as if noble guests, at their own inaugural banquet.

By the end of the regal period Rome had developed into a city-state, with a large plebeian, artisan class excluded from the old patrician gentes and from the state priesthoods. The city had commercial and political treaties with its neighbours; according to tradition, Rome's Etruscan connections established a temple to <hl> Minerva <hl> on the predominantly plebeian Aventine; she became part of a new Capitoline triad of Jupiter, Juno and Minerva, installed in a Capitoline temple, built in an Etruscan style and dedicated in a new September festival, Epulum Jovis. These are supposedly the first Roman deities whose images were adorned, as if noble guests, at their own inaugural banquet.


Question: In what style was the temple to Minerva built?

Answer: Etruscan

By the end of the regal period Rome had developed into a city-state, with a large plebeian, artisan class excluded from the old patrician gentes and from the state priesthoods. The city had commercial and political treaties with its neighbours; according to tradition, <hl> Rome's Etruscan connections established a temple to Minerva on the predominantly plebeian Aventine; she became part of a new Capitoline triad of Jupiter, Juno and Minerva, installed in a Capitoline temple, built in an Etruscan style and dedicated in a new September festival, Epulum Jovis. <hl> These are supposedly the first Roman deities whose images were adorned, as if noble guests, at their own inaugural banquet.

By the end of the regal period Rome had developed into a city-state, with a large plebeian, artisan class excluded from the old patrician gentes and from the state priesthoods. The city had commercial and political treaties with its neighbours; according to tradition, Rome's <hl> Etruscan <hl> connections established a temple to Minerva on the predominantly plebeian Aventine; she became part of a new Capitoline triad of Jupiter, Juno and Minerva, installed in a Capitoline temple, built in an Etruscan style and dedicated in a new September festival, Epulum Jovis. These are supposedly the first Roman deities whose images were adorned, as if noble guests, at their own inaugural banquet.


Question: What gods were in the Capitoline triad?

Answer: Jupiter, Juno and Minerva

By the end of the regal period Rome had developed into a city-state, with a large plebeian, artisan class excluded from the old patrician gentes and from the state priesthoods. <hl> The city had commercial and political treaties with its neighbours; according to tradition, Rome's Etruscan connections established a temple to Minerva on the predominantly plebeian Aventine; she became part of a new Capitoline triad of Jupiter, Juno and Minerva , installed in a Capitoline temple, built in an Etruscan style and dedicated in a new September festival, Epulum Jovis. <hl> These are supposedly the first Roman deities whose images were adorned, as if noble guests, at their own inaugural banquet.

By the end of the regal period Rome had developed into a city-state, with a large plebeian, artisan class excluded from the old patrician gentes and from the state priesthoods. The city had commercial and political treaties with its neighbours; according to tradition, Rome's Etruscan connections established a temple to Minerva on the predominantly plebeian Aventine; she became part of a new Capitoline triad of <hl> Jupiter, Juno and Minerva <hl>, installed in a Capitoline temple, built in an Etruscan style and dedicated in a new September festival, Epulum Jovis. These are supposedly the first Roman deities whose images were adorned, as if noble guests, at their own inaugural banquet.

The city had commercial and political treaties with its neighbours; according to tradition, Rome's Etruscan connections established a temple to Minerva on the predominantly plebeian Aventine; she became part of a new Capitoline triad of <hl> Jupiter, Juno and Minerva <hl> , installed in a Capitoline temple, built in an Etruscan style and dedicated in a new September festival, Epulum Jovis.


Question: Whose cult appeared from Africa at the time of the Latin League?

Rome's diplomatic agreement with her neighbours of Latium confirmed the Latin league and brought the cult of Diana from Aricia to the Aventine. and established on the Aventine in the "commune Latinorum Dianae templum": At about the same time, the temple of Jupiter Latiaris was built on the Alban mount, its stylistic resemblance to the new Capitoline temple pointing to Rome's inclusive hegemony. Rome's affinity to the Latins allowed two Latin cults within the pomoerium: and the cult to Hercules at the ara maxima in the Forum Boarium was established through commercial connections with Tibur. and the Tusculan cult of Castor as the patron of cavalry found a home close to the Forum Romanum: Juno Sospita and Juno Regina were brought from Italy, and Fortuna Primigenia from Praeneste. In 217, Venus was brought from Sicily and installed in a temple on the Capitoline hill.

Answer: Diana

<hl> Rome's diplomatic agreement with her neighbours of Latium confirmed the Latin league and brought the cult of Diana from Aricia to the Aventine. <hl> and established on the Aventine in the "commune Latinorum Dianae templum": At about the same time, the temple of Jupiter Latiaris was built on the Alban mount, its stylistic resemblance to the new Capitoline temple pointing to Rome's inclusive hegemony. Rome's affinity to the Latins allowed two Latin cults within the pomoerium: and the cult to Hercules at the ara maxima in the Forum Boarium was established through commercial connections with Tibur. and the Tusculan cult of Castor as the patron of cavalry found a home close to the Forum Romanum: Juno Sospita and Juno Regina were brought from Italy, and Fortuna Primigenia from Praeneste. In 217, Venus was brought from Sicily and installed in a temple on the Capitoline hill.

Rome's diplomatic agreement with her neighbours of Latium confirmed the Latin league and brought the cult of <hl> Diana <hl> from Aricia to the Aventine. and established on the Aventine in the "commune Latinorum Dianae templum": At about the same time, the temple of Jupiter Latiaris was built on the Alban mount, its stylistic resemblance to the new Capitoline temple pointing to Rome's inclusive hegemony. Rome's affinity to the Latins allowed two Latin cults within the pomoerium: and the cult to Hercules at the ara maxima in the Forum Boarium was established through commercial connections with Tibur. and the Tusculan cult of Castor as the patron of cavalry found a home close to the Forum Romanum: Juno Sospita and Juno Regina were brought from Italy, and Fortuna Primigenia from Praeneste. In 217, Venus was brought from Sicily and installed in a temple on the Capitoline hill.


Question: To whom was a new temple dedicated on the Alban Mount?

Answer: Jupiter Latiaris

Rome's diplomatic agreement with her neighbours of Latium confirmed the Latin league and brought the cult of Diana from Aricia to the Aventine. <hl> and established on the Aventine in the "commune Latinorum Dianae templum": At about the same time, the temple of Jupiter Latiaris was built on the Alban mount, its stylistic resemblance to the new Capitoline temple pointing to Rome's inclusive hegemony. <hl> Rome's affinity to the Latins allowed two Latin cults within the pomoerium: and the cult to Hercules at the ara maxima in the Forum Boarium was established through commercial connections with Tibur. and the Tusculan cult of Castor as the patron of cavalry found a home close to the Forum Romanum: Juno Sospita and Juno Regina were brought from Italy, and Fortuna Primigenia from Praeneste. In 217, Venus was brought from Sicily and installed in a temple on the Capitoline hill.

Rome's diplomatic agreement with her neighbours of Latium confirmed the Latin league and brought the cult of Diana from Aricia to the Aventine. and established on the Aventine in the "commune Latinorum Dianae templum": At about the same time, the temple of <hl> Jupiter Latiaris <hl> was built on the Alban mount, its stylistic resemblance to the new Capitoline temple pointing to Rome's inclusive hegemony. Rome's affinity to the Latins allowed two Latin cults within the pomoerium: and the cult to Hercules at the ara maxima in the Forum Boarium was established through commercial connections with Tibur. and the Tusculan cult of Castor as the patron of cavalry found a home close to the Forum Romanum: Juno Sospita and Juno Regina were brought from Italy, and Fortuna Primigenia from Praeneste. In 217, Venus was brought from Sicily and installed in a temple on the Capitoline hill.


Question: What cult was formed at the ars maxima in the Forum Boarium ?

Answer: Hercules

Rome's diplomatic agreement with her neighbours of Latium confirmed the Latin league and brought the cult of Diana from Aricia to the Aventine. and established on the Aventine in the "commune Latinorum Dianae templum": At about the same time, the temple of Jupiter Latiaris was built on the Alban mount, its stylistic resemblance to the new Capitoline temple pointing to Rome's inclusive hegemony. <hl> Rome's affinity to the Latins allowed two Latin cults within the pomoerium: and the cult to Hercules at the ara maxima in the Forum Boarium was established through commercial connections with Tibur. <hl> and the Tusculan cult of Castor as the patron of cavalry found a home close to the Forum Romanum: Juno Sospita and Juno Regina were brought from Italy, and Fortuna Primigenia from Praeneste. In 217, Venus was brought from Sicily and installed in a temple on the Capitoline hill.

Rome's diplomatic agreement with her neighbours of Latium confirmed the Latin league and brought the cult of Diana from Aricia to the Aventine. and established on the Aventine in the "commune Latinorum Dianae templum": At about the same time, the temple of Jupiter Latiaris was built on the Alban mount, its stylistic resemblance to the new Capitoline temple pointing to Rome's inclusive hegemony. Rome's affinity to the Latins allowed two Latin cults within the pomoerium: and the cult to <hl> Hercules <hl> at the ara maxima in the Forum Boarium was established through commercial connections with Tibur. and the Tusculan cult of Castor as the patron of cavalry found a home close to the Forum Romanum: Juno Sospita and Juno Regina were brought from Italy, and Fortuna Primigenia from Praeneste. In 217, Venus was brought from Sicily and installed in a temple on the Capitoline hill.


Question: For what group was Castor a patron?

Answer: cavalry

Rome's diplomatic agreement with her neighbours of Latium confirmed the Latin league and brought the cult of Diana from Aricia to the Aventine. and established on the Aventine in the "commune Latinorum Dianae templum": At about the same time, the temple of Jupiter Latiaris was built on the Alban mount, its stylistic resemblance to the new Capitoline temple pointing to Rome's inclusive hegemony. Rome's affinity to the Latins allowed two Latin cults within the pomoerium: and the cult to Hercules at the ara maxima in the Forum Boarium was established through commercial connections with Tibur. <hl> and the Tusculan cult of Castor as the patron of cavalry found a home close to the Forum Romanum: Juno Sospita and Juno Regina were brought from Italy, and Fortuna Primigenia from Praeneste. <hl> In 217, Venus was brought from Sicily and installed in a temple on the Capitoline hill.

Rome's diplomatic agreement with her neighbours of Latium confirmed the Latin league and brought the cult of Diana from Aricia to the Aventine. and established on the Aventine in the "commune Latinorum Dianae templum": At about the same time, the temple of Jupiter Latiaris was built on the Alban mount, its stylistic resemblance to the new Capitoline temple pointing to Rome's inclusive hegemony. Rome's affinity to the Latins allowed two Latin cults within the pomoerium: and the cult to Hercules at the ara maxima in the Forum Boarium was established through commercial connections with Tibur. and the Tusculan cult of Castor as the patron of <hl> cavalry <hl> found a home close to the Forum Romanum: Juno Sospita and Juno Regina were brought from Italy, and Fortuna Primigenia from Praeneste. In 217, Venus was brought from Sicily and installed in a temple on the Capitoline hill.


Question: From where was Venus brought and lodged on the Capitoline Hill?

Answer: Sicily

Rome's diplomatic agreement with her neighbours of Latium confirmed the Latin league and brought the cult of Diana from Aricia to the Aventine. and established on the Aventine in the "commune Latinorum Dianae templum": At about the same time, the temple of Jupiter Latiaris was built on the Alban mount, its stylistic resemblance to the new Capitoline temple pointing to Rome's inclusive hegemony. Rome's affinity to the Latins allowed two Latin cults within the pomoerium: and the cult to Hercules at the ara maxima in the Forum Boarium was established through commercial connections with Tibur. and the Tusculan cult of Castor as the patron of cavalry found a home close to the Forum Romanum: Juno Sospita and Juno Regina were brought from Italy, and Fortuna Primigenia from Praeneste. <hl> In 217, Venus was brought from Sicily and installed in a temple on the Capitoline hill. <hl>

Rome's diplomatic agreement with her neighbours of Latium confirmed the Latin league and brought the cult of Diana from Aricia to the Aventine. and established on the Aventine in the "commune Latinorum Dianae templum": At about the same time, the temple of Jupiter Latiaris was built on the Alban mount, its stylistic resemblance to the new Capitoline temple pointing to Rome's inclusive hegemony. Rome's affinity to the Latins allowed two Latin cults within the pomoerium: and the cult to Hercules at the ara maxima in the Forum Boarium was established through commercial connections with Tibur. and the Tusculan cult of Castor as the patron of cavalry found a home close to the Forum Romanum: Juno Sospita and Juno Regina were brought from Italy, and Fortuna Primigenia from Praeneste. In 217, Venus was brought from <hl> Sicily <hl> and installed in a temple on the Capitoline hill.


Question: What cult appeared from Pessinus in 206 BC?

The introduction of new or equivalent deities coincided with Rome's most significant aggressive and defensive military forays. In 206 BC the Sibylline books commended the introduction of cult to the aniconic Magna Mater (Great Mother) from Pessinus, installed on the Palatine in 191 BC. The mystery cult to Bacchus followed; it was suppressed as subversive and unruly by decree of the Senate in 186 BC. Greek deities were brought within the sacred pomerium: temples were dedicated to Juventas (Hebe) in 191 BC, Diana (Artemis) in 179 BC, Mars (Ares) in 138 BC), and to Bona Dea, equivalent to Fauna, the female counterpart of the rural Faunus, supplemented by the Greek goddess Damia. Further Greek influences on cult images and types represented the Roman Penates as forms of the Greek Dioscuri. The military-political adventurers of the Later Republic introduced the Phrygian goddess Ma (identified with Roman Bellona, the Egyptian mystery-goddess Isis and Persian Mithras.)

Answer: Magna Mater

The introduction of new or equivalent deities coincided with Rome's most significant aggressive and defensive military forays. <hl> In 206 BC the Sibylline books commended the introduction of cult to the aniconic Magna Mater (Great Mother) from Pessinus, installed on the Palatine in 191 BC. <hl> The mystery cult to Bacchus followed; it was suppressed as subversive and unruly by decree of the Senate in 186 BC. Greek deities were brought within the sacred pomerium: temples were dedicated to Juventas (Hebe) in 191 BC, Diana (Artemis) in 179 BC, Mars (Ares) in 138 BC), and to Bona Dea, equivalent to Fauna, the female counterpart of the rural Faunus, supplemented by the Greek goddess Damia. Further Greek influences on cult images and types represented the Roman Penates as forms of the Greek Dioscuri. The military-political adventurers of the Later Republic introduced the Phrygian goddess Ma (identified with Roman Bellona, the Egyptian mystery-goddess Isis and Persian Mithras.)

The introduction of new or equivalent deities coincided with Rome's most significant aggressive and defensive military forays. In 206 BC the Sibylline books commended the introduction of cult to the aniconic <hl> Magna Mater <hl> (Great Mother) from Pessinus, installed on the Palatine in 191 BC. The mystery cult to Bacchus followed; it was suppressed as subversive and unruly by decree of the Senate in 186 BC. Greek deities were brought within the sacred pomerium: temples were dedicated to Juventas (Hebe) in 191 BC, Diana (Artemis) in 179 BC, Mars (Ares) in 138 BC), and to Bona Dea, equivalent to Fauna, the female counterpart of the rural Faunus, supplemented by the Greek goddess Damia. Further Greek influences on cult images and types represented the Roman Penates as forms of the Greek Dioscuri. The military-political adventurers of the Later Republic introduced the Phrygian goddess Ma (identified with Roman Bellona, the Egyptian mystery-goddess Isis and Persian Mithras.)


Question: What cult was brought in to Rome after the Great Mother cult?

Answer: Bacchus

The introduction of new or equivalent deities coincided with Rome's most significant aggressive and defensive military forays. In 206 BC the Sibylline books commended the introduction of cult to the aniconic Magna Mater (Great Mother) from Pessinus, installed on the Palatine in 191 BC. <hl> The mystery cult to Bacchus followed; it was suppressed as subversive and unruly by decree of the Senate in 186 BC. <hl> Greek deities were brought within the sacred pomerium: temples were dedicated to Juventas (Hebe) in 191 BC, Diana (Artemis) in 179 BC, Mars (Ares) in 138 BC), and to Bona Dea, equivalent to Fauna, the female counterpart of the rural Faunus, supplemented by the Greek goddess Damia. Further Greek influences on cult images and types represented the Roman Penates as forms of the Greek Dioscuri. The military-political adventurers of the Later Republic introduced the Phrygian goddess Ma (identified with Roman Bellona, the Egyptian mystery-goddess Isis and Persian Mithras.)

The introduction of new or equivalent deities coincided with Rome's most significant aggressive and defensive military forays. In 206 BC the Sibylline books commended the introduction of cult to the aniconic Magna Mater (Great Mother) from Pessinus, installed on the Palatine in 191 BC. The mystery cult to <hl> Bacchus <hl> followed; it was suppressed as subversive and unruly by decree of the Senate in 186 BC. Greek deities were brought within the sacred pomerium: temples were dedicated to Juventas (Hebe) in 191 BC, Diana (Artemis) in 179 BC, Mars (Ares) in 138 BC), and to Bona Dea, equivalent to Fauna, the female counterpart of the rural Faunus, supplemented by the Greek goddess Damia. Further Greek influences on cult images and types represented the Roman Penates as forms of the Greek Dioscuri. The military-political adventurers of the Later Republic introduced the Phrygian goddess Ma (identified with Roman Bellona, the Egyptian mystery-goddess Isis and Persian Mithras.)


Question: In what year did the Senate declare the Bacchus subversive?

Answer: 186 BC

The introduction of new or equivalent deities coincided with Rome's most significant aggressive and defensive military forays. In 206 BC the Sibylline books commended the introduction of cult to the aniconic Magna Mater (Great Mother) from Pessinus, installed on the Palatine in 191 BC. <hl> The mystery cult to Bacchus followed; it was suppressed as subversive and unruly by decree of the Senate in 186 BC . <hl> Greek deities were brought within the sacred pomerium: temples were dedicated to Juventas (Hebe) in 191 BC, Diana (Artemis) in 179 BC, Mars (Ares) in 138 BC), and to Bona Dea, equivalent to Fauna, the female counterpart of the rural Faunus, supplemented by the Greek goddess Damia. Further Greek influences on cult images and types represented the Roman Penates as forms of the Greek Dioscuri. The military-political adventurers of the Later Republic introduced the Phrygian goddess Ma (identified with Roman Bellona, the Egyptian mystery-goddess Isis and Persian Mithras.)

The introduction of new or equivalent deities coincided with Rome's most significant aggressive and defensive military forays. In 206 BC the Sibylline books commended the introduction of cult to the aniconic Magna Mater (Great Mother) from Pessinus, installed on the Palatine in 191 BC. The mystery cult to Bacchus followed; it was suppressed as subversive and unruly by decree of the Senate in <hl> 186 BC <hl>. Greek deities were brought within the sacred pomerium: temples were dedicated to Juventas (Hebe) in 191 BC, Diana (Artemis) in 179 BC, Mars (Ares) in 138 BC), and to Bona Dea, equivalent to Fauna, the female counterpart of the rural Faunus, supplemented by the Greek goddess Damia. Further Greek influences on cult images and types represented the Roman Penates as forms of the Greek Dioscuri. The military-political adventurers of the Later Republic introduced the Phrygian goddess Ma (identified with Roman Bellona, the Egyptian mystery-goddess Isis and Persian Mithras.)

The mystery cult to Bacchus followed; it was suppressed as subversive and unruly by decree of the Senate in <hl> 186 BC <hl> .


Question: In what year was Diana brought into the pomerium?

Answer: 179 BC

The introduction of new or equivalent deities coincided with Rome's most significant aggressive and defensive military forays. In 206 BC the Sibylline books commended the introduction of cult to the aniconic Magna Mater (Great Mother) from Pessinus, installed on the Palatine in 191 BC. The mystery cult to Bacchus followed; it was suppressed as subversive and unruly by decree of the Senate in 186 BC. <hl> Greek deities were brought within the sacred pomerium: temples were dedicated to Juventas (Hebe) in 191 BC, Diana (Artemis) in 179 BC , Mars (Ares) in 138 BC), and to Bona Dea, equivalent to Fauna, the female counterpart of the rural Faunus, supplemented by the Greek goddess Damia. <hl> Further Greek influences on cult images and types represented the Roman Penates as forms of the Greek Dioscuri. The military-political adventurers of the Later Republic introduced the Phrygian goddess Ma (identified with Roman Bellona, the Egyptian mystery-goddess Isis and Persian Mithras.)

The introduction of new or equivalent deities coincided with Rome's most significant aggressive and defensive military forays. In 206 BC the Sibylline books commended the introduction of cult to the aniconic Magna Mater (Great Mother) from Pessinus, installed on the Palatine in 191 BC. The mystery cult to Bacchus followed; it was suppressed as subversive and unruly by decree of the Senate in 186 BC. Greek deities were brought within the sacred pomerium: temples were dedicated to Juventas (Hebe) in 191 BC, Diana (Artemis) in <hl> 179 BC <hl>, Mars (Ares) in 138 BC), and to Bona Dea, equivalent to Fauna, the female counterpart of the rural Faunus, supplemented by the Greek goddess Damia. Further Greek influences on cult images and types represented the Roman Penates as forms of the Greek Dioscuri. The military-political adventurers of the Later Republic introduced the Phrygian goddess Ma (identified with Roman Bellona, the Egyptian mystery-goddess Isis and Persian Mithras.)

Greek deities were brought within the sacred pomerium: temples were dedicated to Juventas (Hebe) in 191 BC, Diana (Artemis) in <hl> 179 BC <hl> , Mars (Ares) in 138 BC), and to Bona Dea, equivalent to Fauna, the female counterpart of the rural Faunus, supplemented by the Greek goddess Damia.


Question: What god was introduced in Rome in 138 BC?

Answer: Mars

The introduction of new or equivalent deities coincided with Rome's most significant aggressive and defensive military forays. In 206 BC the Sibylline books commended the introduction of cult to the aniconic Magna Mater (Great Mother) from Pessinus, installed on the Palatine in 191 BC. The mystery cult to Bacchus followed; it was suppressed as subversive and unruly by decree of the Senate in 186 BC. <hl> Greek deities were brought within the sacred pomerium: temples were dedicated to Juventas (Hebe) in 191 BC, Diana (Artemis) in 179 BC, Mars (Ares) in 138 BC), and to Bona Dea, equivalent to Fauna, the female counterpart of the rural Faunus, supplemented by the Greek goddess Damia. <hl> Further Greek influences on cult images and types represented the Roman Penates as forms of the Greek Dioscuri. The military-political adventurers of the Later Republic introduced the Phrygian goddess Ma (identified with Roman Bellona, the Egyptian mystery-goddess Isis and Persian Mithras.)

The introduction of new or equivalent deities coincided with Rome's most significant aggressive and defensive military forays. In 206 BC the Sibylline books commended the introduction of cult to the aniconic Magna Mater (Great Mother) from Pessinus, installed on the Palatine in 191 BC. The mystery cult to Bacchus followed; it was suppressed as subversive and unruly by decree of the Senate in 186 BC. Greek deities were brought within the sacred pomerium: temples were dedicated to Juventas (Hebe) in 191 BC, Diana (Artemis) in 179 BC, <hl> Mars <hl> (Ares) in 138 BC), and to Bona Dea, equivalent to Fauna, the female counterpart of the rural Faunus, supplemented by the Greek goddess Damia. Further Greek influences on cult images and types represented the Roman Penates as forms of the Greek Dioscuri. The military-political adventurers of the Later Republic introduced the Phrygian goddess Ma (identified with Roman Bellona, the Egyptian mystery-goddess Isis and Persian Mithras.)


Question: The spread of all things Greek provided what for the interpretation of Rome's religions?

The spread of Greek literature, mythology and philosophy offered Roman poets and antiquarians a model for the interpretation of Rome's festivals and rituals, and the embellishment of its mythology. Ennius translated the work of Graeco-Sicilian Euhemerus, who explained the genesis of the gods as apotheosized mortals. In the last century of the Republic, Epicurean and particularly Stoic interpretations were a preoccupation of the literate elite, most of whom held - or had held - high office and traditional Roman priesthoods; notably, Scaevola and the polymath Varro. For Varro - well versed in Euhemerus' theory - popular religious observance was based on a necessary fiction; what the people believed was not itself the truth, but their observance led them to as much higher truth as their limited capacity could deal with. Whereas in popular belief deities held power over mortal lives, the skeptic might say that mortal devotion had made gods of mortals, and these same gods were only sustained by devotion and cult.

Answer: model

The spread of Greek literature, mythology and philosophy offered Roman poets and antiquarians <hl> a model for the interpretation of Rome's festivals and rituals, and the embellishment of its mythology. <hl> Ennius translated the work of Graeco-Sicilian Euhemerus, who explained the genesis of the gods as apotheosized mortals. In the last century of the Republic, Epicurean and particularly Stoic interpretations were a preoccupation of the literate elite, most of whom held - or had held - high office and traditional Roman priesthoods; notably, Scaevola and the polymath Varro. For Varro - well versed in Euhemerus' theory - popular religious observance was based on a necessary fiction; what the people believed was not itself the truth, but their observance led them to as much higher truth as their limited capacity could deal with. Whereas in popular belief deities held power over mortal lives, the skeptic might say that mortal devotion had made gods of mortals, and these same gods were only sustained by devotion and cult.

The spread of Greek literature, mythology and philosophy offered Roman poets and antiquarians a <hl> model <hl> for the interpretation of Rome's festivals and rituals, and the embellishment of its mythology. Ennius translated the work of Graeco-Sicilian Euhemerus, who explained the genesis of the gods as apotheosized mortals. In the last century of the Republic, Epicurean and particularly Stoic interpretations were a preoccupation of the literate elite, most of whom held - or had held - high office and traditional Roman priesthoods; notably, Scaevola and the polymath Varro. For Varro - well versed in Euhemerus' theory - popular religious observance was based on a necessary fiction; what the people believed was not itself the truth, but their observance led them to as much higher truth as their limited capacity could deal with. Whereas in popular belief deities held power over mortal lives, the skeptic might say that mortal devotion had made gods of mortals, and these same gods were only sustained by devotion and cult.


Question: What writer defined the development of the gods?

Answer: Euhemerus

The spread of Greek literature, mythology and philosophy offered Roman poets and antiquarians a model for the interpretation of Rome's festivals and rituals, and the embellishment of its mythology. <hl> Ennius translated the work of Graeco-Sicilian Euhemerus , who explained the genesis of the gods as apotheosized mortals. <hl> In the last century of the Republic, Epicurean and particularly Stoic interpretations were a preoccupation of the literate elite, most of whom held - or had held - high office and traditional Roman priesthoods; notably, Scaevola and the polymath Varro. For Varro - well versed in Euhemerus' theory - popular religious observance was based on a necessary fiction; what the people believed was not itself the truth, but their observance led them to as much higher truth as their limited capacity could deal with. Whereas in popular belief deities held power over mortal lives, the skeptic might say that mortal devotion had made gods of mortals, and these same gods were only sustained by devotion and cult.

The spread of Greek literature, mythology and philosophy offered Roman poets and antiquarians a model for the interpretation of Rome's festivals and rituals, and the embellishment of its mythology. Ennius translated the work of Graeco-Sicilian <hl> Euhemerus <hl>, who explained the genesis of the gods as apotheosized mortals. In the last century of the Republic, Epicurean and particularly Stoic interpretations were a preoccupation of the literate elite, most of whom held - or had held - high office and traditional Roman priesthoods; notably, Scaevola and the polymath Varro. For Varro - well versed in Euhemerus' theory - popular religious observance was based on a necessary fiction; what the people believed was not itself the truth, but their observance led them to as much higher truth as their limited capacity could deal with. Whereas in popular belief deities held power over mortal lives, the skeptic might say that mortal devotion had made gods of mortals, and these same gods were only sustained by devotion and cult.

Ennius translated the work of Graeco-Sicilian <hl> Euhemerus <hl> , who explained the genesis of the gods as apotheosized mortals.


Question: At the end of the Republic, who read the Stoic interpretations of Roman gods and religion?

Answer: literate elite

The spread of Greek literature, mythology and philosophy offered Roman poets and antiquarians a model for the interpretation of Rome's festivals and rituals, and the embellishment of its mythology. Ennius translated the work of Graeco-Sicilian Euhemerus, who explained the genesis of the gods as apotheosized mortals. <hl> In the last century of the Republic, Epicurean and particularly Stoic interpretations were a preoccupation of the literate elite , most of whom held - or had held - high office and traditional Roman priesthoods; notably, Scaevola and the polymath Varro. <hl> For Varro - well versed in Euhemerus' theory - popular religious observance was based on a necessary fiction; what the people believed was not itself the truth, but their observance led them to as much higher truth as their limited capacity could deal with. Whereas in popular belief deities held power over mortal lives, the skeptic might say that mortal devotion had made gods of mortals, and these same gods were only sustained by devotion and cult.

The spread of Greek literature, mythology and philosophy offered Roman poets and antiquarians a model for the interpretation of Rome's festivals and rituals, and the embellishment of its mythology. Ennius translated the work of Graeco-Sicilian Euhemerus, who explained the genesis of the gods as apotheosized mortals. In the last century of the Republic, Epicurean and particularly Stoic interpretations were a preoccupation of the <hl> literate elite <hl>, most of whom held - or had held - high office and traditional Roman priesthoods; notably, Scaevola and the polymath Varro. For Varro - well versed in Euhemerus' theory - popular religious observance was based on a necessary fiction; what the people believed was not itself the truth, but their observance led them to as much higher truth as their limited capacity could deal with. Whereas in popular belief deities held power over mortal lives, the skeptic might say that mortal devotion had made gods of mortals, and these same gods were only sustained by devotion and cult.

In the last century of the Republic, Epicurean and particularly Stoic interpretations were a preoccupation of the <hl> literate elite <hl> , most of whom held - or had held - high office and traditional Roman priesthoods; notably, Scaevola and the polymath Varro.


Question: What factors sustained the beliefs in gods according to Varro?

Answer: devotion and cult.

The spread of Greek literature, mythology and philosophy offered Roman poets and antiquarians a model for the interpretation of Rome's festivals and rituals, and the embellishment of its mythology. Ennius translated the work of Graeco-Sicilian Euhemerus, who explained the genesis of the gods as apotheosized mortals. In the last century of the Republic, Epicurean and particularly Stoic interpretations were a preoccupation of the literate elite, most of whom held - or had held - high office and traditional Roman priesthoods; notably, Scaevola and the polymath Varro. For Varro - well versed in Euhemerus' theory - popular religious observance was based on a necessary fiction; what the people believed was not itself the truth, but their observance led them to as much higher truth as their limited capacity could deal with. <hl> Whereas in popular belief deities held power over mortal lives, the skeptic might say that mortal devotion had made gods of mortals, and these same gods were only sustained by devotion and cult. <hl>

The spread of Greek literature, mythology and philosophy offered Roman poets and antiquarians a model for the interpretation of Rome's festivals and rituals, and the embellishment of its mythology. Ennius translated the work of Graeco-Sicilian Euhemerus, who explained the genesis of the gods as apotheosized mortals. In the last century of the Republic, Epicurean and particularly Stoic interpretations were a preoccupation of the literate elite, most of whom held - or had held - high office and traditional Roman priesthoods; notably, Scaevola and the polymath Varro. For Varro - well versed in Euhemerus' theory - popular religious observance was based on a necessary fiction; what the people believed was not itself the truth, but their observance led them to as much higher truth as their limited capacity could deal with. Whereas in popular belief deities held power over mortal lives, the skeptic might say that mortal devotion had made gods of mortals, and these same gods were only sustained by <hl> devotion and cult. <hl>


Question: What theory claims that popular belief was based on fiction?

Answer: Euhemerus' theory

The spread of Greek literature, mythology and philosophy offered Roman poets and antiquarians a model for the interpretation of Rome's festivals and rituals, and the embellishment of its mythology. Ennius translated the work of Graeco-Sicilian Euhemerus, who explained the genesis of the gods as apotheosized mortals. In the last century of the Republic, Epicurean and particularly Stoic interpretations were a preoccupation of the literate elite, most of whom held - or had held - high office and traditional Roman priesthoods; notably, Scaevola and the polymath Varro. <hl> For Varro - well versed in Euhemerus' theory - popular religious observance was based on a necessary fiction; what the people believed was not itself the truth, but their observance led them to as much higher truth as their limited capacity could deal with. <hl> Whereas in popular belief deities held power over mortal lives, the skeptic might say that mortal devotion had made gods of mortals, and these same gods were only sustained by devotion and cult.

The spread of Greek literature, mythology and philosophy offered Roman poets and antiquarians a model for the interpretation of Rome's festivals and rituals, and the embellishment of its mythology. Ennius translated the work of Graeco-Sicilian Euhemerus, who explained the genesis of the gods as apotheosized mortals. In the last century of the Republic, Epicurean and particularly Stoic interpretations were a preoccupation of the literate elite, most of whom held - or had held - high office and traditional Roman priesthoods; notably, Scaevola and the polymath Varro. For Varro - well versed in <hl> Euhemerus' theory <hl> - popular religious observance was based on a necessary fiction; what the people believed was not itself the truth, but their observance led them to as much higher truth as their limited capacity could deal with. Whereas in popular belief deities held power over mortal lives, the skeptic might say that mortal devotion had made gods of mortals, and these same gods were only sustained by devotion and cult.


Question: What did many Romans claim in the Republican era?

Just as Rome itself claimed the favour of the gods, so did some individual Romans. In the mid-to-late Republican era, and probably much earlier, many of Rome's leading clans acknowledged a divine or semi-divine ancestor and laid personal claim to their favour and cult, along with a share of their divinity. Most notably in the very late Republic, the Julii claimed Venus Genetrix as ancestor; this would be one of many foundations for the Imperial cult. The claim was further elaborated and justified in Vergil's poetic, Imperial vision of the past.

Answer: divine ancestor

Just as Rome itself claimed the favour of the gods, so did some individual Romans. <hl> In the mid-to-late Republican era, and probably much earlier, many of Rome's leading clans acknowledged a divine or semi- divine ancestor and laid personal claim to their favour and cult, along with a share of their divinity. <hl> Most notably in the very late Republic, the Julii claimed Venus Genetrix as ancestor; this would be one of many foundations for the Imperial cult. The claim was further elaborated and justified in Vergil's poetic, Imperial vision of the past.

Just as Rome itself claimed the favour of the gods, so did some individual Romans. In the mid-to-late Republican era, and probably much earlier, many of Rome's leading clans acknowledged a divine or semi-<hl> divine ancestor <hl> and laid personal claim to their favour and cult, along with a share of their divinity. Most notably in the very late Republic, the Julii claimed Venus Genetrix as ancestor; this would be one of many foundations for the Imperial cult. The claim was further elaborated and justified in Vergil's poetic, Imperial vision of the past.

In the mid-to-late Republican era, and probably much earlier, many of Rome's leading clans acknowledged a divine or semi- <hl> divine ancestor <hl> and laid personal claim to their favour and cult, along with a share of their divinity.


Question: What style of claim did Romans favor as a link to the gods?

Answer: personal claim

Just as Rome itself claimed the favour of the gods, so did some individual Romans. <hl> In the mid-to-late Republican era, and probably much earlier, many of Rome's leading clans acknowledged a divine or semi-divine ancestor and laid personal claim to their favour and cult, along with a share of their divinity. <hl> Most notably in the very late Republic, the Julii claimed Venus Genetrix as ancestor; this would be one of many foundations for the Imperial cult. The claim was further elaborated and justified in Vergil's poetic, Imperial vision of the past.

Just as Rome itself claimed the favour of the gods, so did some individual Romans. In the mid-to-late Republican era, and probably much earlier, many of Rome's leading clans acknowledged a divine or semi-divine ancestor and laid <hl> personal claim <hl> to their favour and cult, along with a share of their divinity. Most notably in the very late Republic, the Julii claimed Venus Genetrix as ancestor; this would be one of many foundations for the Imperial cult. The claim was further elaborated and justified in Vergil's poetic, Imperial vision of the past.