DOI Page / Citation link:
https://doi.org/10.11588/diglit.14696#0110
Iupiter-Columns
61
Fig.
children with a third on her knee—middle bronze, broken), or holding in one hand
a swaddled infant, in the other a lily or possibly an iris (id. ib." iii. 218 Lucilla no. 36
rev. ivnoni lvcinae Iuno seated to left holding a flower and a swaddled infant—silver,
no. 37 ivnoni lvcinae s«c« the same type—large bronze; id. ib.'2 iv. 113 Iulia Domna
nos. 93 f. rev. ivnoni lvcinae s • c • Iuno 'seated to left holding a flower and a swaddled
infant—large bronze, no. 95 rev. the same legend and type—middle bronze). These
coins date from approximately the same period as the Juppiter-
saulen (supra p. 57); and the lily held by Iuno in the last- '^r^
mentioned type (fig. 25 is from a large bronze of Iulia Domna, a.
after Overbeck Gr. Kunstmyth. Hera p. 154f. Miinztaf. 3, 13, f, ■> ^S^^rj,^?
who notes that the type recurs on coins of Iulia Mamaea,
[Cornelia Supera,] and Salonina inscribed ivno avgvstae,
[ivnoni avg,] and ivno avg respectively—see Cohen Monn.
e?np. rom.- iv. 493 nos. 32—34, [v. 296 no. 3,] v. 502 no. 55)
recalls the myth of the Milky Way {supra i. 624, ii. 49 n. 1).
Further, Iuno Lucina might well be regarded as the goddess
of spring, for her chief festival at Rome was on March r,
when spring began (Ov. fast. 3. 235 ff.: see W. H. Roscher Iuno und Hera (Studien zur
vergleichende Mythologie der Griechen und Romer ii) Leipzig 1875 P- 22 n- 25 an<l m
Roscher Lex. Myth. ii. 584, 603, W. Warde Fowler The Roman Festivals London 1899
p. 38, Wissowa Kel. Kult. Rom? p. 184 f.). Finally, Iuno Lucina was a ' light'-goddess
(Mart. Cap. 149 sive te Lucmam quod lucem nascentibus tribuas ac Lucetiam convenit
nuncupare) and as such would be fittingly brought into connexion with the Germanic
Iupiter: cp. the collocation in Corp. inscr. Lat, vi no. 357 = Dessau Inscr. Lat. set.
no. 3101 (a bronze plate of Roman origin, part of which is extant at Bologna, the
remainder being known from an earlier transcript) [Iunonje Loucinai | [Diovis cjastud
facitud, L. Savignoni and R. Mengarelli in the Not. Scavi 1903 p. 2556°. = C. Hulsen in
the Rom. Milth. 1903 xviii. 338 f. (a bronze plate found at Norba in Latium and now in
the Museo delle Terme at Rome) P. Rutilius M. f. | Iunonei Loucina | dedit meretod |
Diovos castud. The second of these inscriptions proves that in the first we should not
translate ' To Iuno Lucina, wife of Iupiter' (so Th. Mommsen in the Corp. inscr. Lat.
vi no. 357 and H. Dessau loc. cit.), nor even 'property of Iupiter' (so A. von Domas-
zewski Abhandlungen zur romischen Religion Leipzig and Berlin 1909 p. 108), but rather
join Diovis with castud (Wissowa Rel. Kult. Rom!1 p. 181 n. 3). Still, both inscriptions
warrant us in supposing that Iuno Lucina might reasonably appear in the entourage of
Iupiter.
One detail remains to be cleared up. The object held by the Iuno of fig. 23 in her
right hand has been variously explained. Haug in the Westdeutsche Zeitschrift 1891
x. 146, 302 is content to cite the opinion of A. de Wiltheim Luciliburgensia Romana
ed. A. Neyen Luxemburg 1842 p. 192 that we have here Iuno Pronuba (G. F. Prat in
his Histoire d'Arlon Arlon 1873 savs Iuno Cinxia) with her girdle: on these forms of
the marriage-Iuno see W. H. Roscher Iuno und Hera (Studien zur vergleichende
Mythologie der Griechen und Romer ii) Leipzig 1875 p. 67 and in Roscher Lex. Myth.
ii. 589, E. Aust in Pauly—Wissowa Real-Enc. iii. 2563, Wissowa Rel. Kult. Rom.2 p. 186
with n. 1 and in his Gesammelte Abhandlungen zur romischen Religions- und Stadt-
geschichte Miinchen 1904 p. 320. If the attribute in question were anything of the sort,
I should prefer to regard it as the necklace of Frija (J. Grimm Teutonic Mythology trans.
J. S. Stallybrass London 1882 i. 306 ff., R. Mullenhoff ' Frija und der Halsbandmythus'
in the Zeitschrift fiir deutsches Alterthum 1886 xxx. 217—260, R. M. Meyer Alt-
germanische Religionsgeschichte Leipzig 1910 p. 215). But F. Hertlein Die Juppiter-
gigantensiiiden Stuttgart 1910 p. 97 has made out a good case for viewing it as merely
another variety of torch, and ib. p. 144 n. 2 suggests that the goddess is engaged in
a ritual Fackelschwingen comparable with that of the modern Funkensonntag or jour des
brandons (cp. supra i. 286, 648, 650 with n. 4). Esperandieu Bas-reliefs de la Gaule Rom.
v. 355 f. no. 4238 ' peut-etre deux serpents.'
61
Fig.
children with a third on her knee—middle bronze, broken), or holding in one hand
a swaddled infant, in the other a lily or possibly an iris (id. ib." iii. 218 Lucilla no. 36
rev. ivnoni lvcinae Iuno seated to left holding a flower and a swaddled infant—silver,
no. 37 ivnoni lvcinae s«c« the same type—large bronze; id. ib.'2 iv. 113 Iulia Domna
nos. 93 f. rev. ivnoni lvcinae s • c • Iuno 'seated to left holding a flower and a swaddled
infant—large bronze, no. 95 rev. the same legend and type—middle bronze). These
coins date from approximately the same period as the Juppiter-
saulen (supra p. 57); and the lily held by Iuno in the last- '^r^
mentioned type (fig. 25 is from a large bronze of Iulia Domna, a.
after Overbeck Gr. Kunstmyth. Hera p. 154f. Miinztaf. 3, 13, f, ■> ^S^^rj,^?
who notes that the type recurs on coins of Iulia Mamaea,
[Cornelia Supera,] and Salonina inscribed ivno avgvstae,
[ivnoni avg,] and ivno avg respectively—see Cohen Monn.
e?np. rom.- iv. 493 nos. 32—34, [v. 296 no. 3,] v. 502 no. 55)
recalls the myth of the Milky Way {supra i. 624, ii. 49 n. 1).
Further, Iuno Lucina might well be regarded as the goddess
of spring, for her chief festival at Rome was on March r,
when spring began (Ov. fast. 3. 235 ff.: see W. H. Roscher Iuno und Hera (Studien zur
vergleichende Mythologie der Griechen und Romer ii) Leipzig 1875 P- 22 n- 25 an<l m
Roscher Lex. Myth. ii. 584, 603, W. Warde Fowler The Roman Festivals London 1899
p. 38, Wissowa Kel. Kult. Rom? p. 184 f.). Finally, Iuno Lucina was a ' light'-goddess
(Mart. Cap. 149 sive te Lucmam quod lucem nascentibus tribuas ac Lucetiam convenit
nuncupare) and as such would be fittingly brought into connexion with the Germanic
Iupiter: cp. the collocation in Corp. inscr. Lat, vi no. 357 = Dessau Inscr. Lat. set.
no. 3101 (a bronze plate of Roman origin, part of which is extant at Bologna, the
remainder being known from an earlier transcript) [Iunonje Loucinai | [Diovis cjastud
facitud, L. Savignoni and R. Mengarelli in the Not. Scavi 1903 p. 2556°. = C. Hulsen in
the Rom. Milth. 1903 xviii. 338 f. (a bronze plate found at Norba in Latium and now in
the Museo delle Terme at Rome) P. Rutilius M. f. | Iunonei Loucina | dedit meretod |
Diovos castud. The second of these inscriptions proves that in the first we should not
translate ' To Iuno Lucina, wife of Iupiter' (so Th. Mommsen in the Corp. inscr. Lat.
vi no. 357 and H. Dessau loc. cit.), nor even 'property of Iupiter' (so A. von Domas-
zewski Abhandlungen zur romischen Religion Leipzig and Berlin 1909 p. 108), but rather
join Diovis with castud (Wissowa Rel. Kult. Rom!1 p. 181 n. 3). Still, both inscriptions
warrant us in supposing that Iuno Lucina might reasonably appear in the entourage of
Iupiter.
One detail remains to be cleared up. The object held by the Iuno of fig. 23 in her
right hand has been variously explained. Haug in the Westdeutsche Zeitschrift 1891
x. 146, 302 is content to cite the opinion of A. de Wiltheim Luciliburgensia Romana
ed. A. Neyen Luxemburg 1842 p. 192 that we have here Iuno Pronuba (G. F. Prat in
his Histoire d'Arlon Arlon 1873 savs Iuno Cinxia) with her girdle: on these forms of
the marriage-Iuno see W. H. Roscher Iuno und Hera (Studien zur vergleichende
Mythologie der Griechen und Romer ii) Leipzig 1875 p. 67 and in Roscher Lex. Myth.
ii. 589, E. Aust in Pauly—Wissowa Real-Enc. iii. 2563, Wissowa Rel. Kult. Rom.2 p. 186
with n. 1 and in his Gesammelte Abhandlungen zur romischen Religions- und Stadt-
geschichte Miinchen 1904 p. 320. If the attribute in question were anything of the sort,
I should prefer to regard it as the necklace of Frija (J. Grimm Teutonic Mythology trans.
J. S. Stallybrass London 1882 i. 306 ff., R. Mullenhoff ' Frija und der Halsbandmythus'
in the Zeitschrift fiir deutsches Alterthum 1886 xxx. 217—260, R. M. Meyer Alt-
germanische Religionsgeschichte Leipzig 1910 p. 215). But F. Hertlein Die Juppiter-
gigantensiiiden Stuttgart 1910 p. 97 has made out a good case for viewing it as merely
another variety of torch, and ib. p. 144 n. 2 suggests that the goddess is engaged in
a ritual Fackelschwingen comparable with that of the modern Funkensonntag or jour des
brandons (cp. supra i. 286, 648, 650 with n. 4). Esperandieu Bas-reliefs de la Gaule Rom.
v. 355 f. no. 4238 ' peut-etre deux serpents.'