DOI Page / Citation link:
https://doi.org/10.11588/diglit.69192#0133
[ 67 ]
appetites# Though the figure of this goddess-
does not appear on any Roman medal, yet it is
plain, from several expresiions in the Roman
writers, that the goddess Temperantia was
represented with the attribute of a bridle in her
handk. PL 2. n. 10.
Pietas, as the goddess of devotion, is re-
presented as veiled, and calling incense on an
altar L The poets speak of her serene face and
modesl: air, and describe her as dressed in white,
the colour of innocence, and therefore molt pro-
per sor devotion m.
F 3 She
took, tells this story in the moil pi&uresque manner. Solo-
mon’s choice may be also an instance of this way of instrudtion.
These choices were so familiar, that the poets often allude te
them in other things, besides a virtuous or a vicious life. So Per-
sius, of chuting between Avaritia and Luxuria, and Ovid, in his
doxibt whether he thould write elegies or tragedies. Pers. sat. v.
v. 132. Ovid. 1. ix. el. 2. This whole elegy is ssung into the
manner of the antient choices.
k Thus, frsenare animum j irasfrwnare » so Horace, animuna
fraenis .compesce-'' And; /peaking of any thin’g excesirve, they use
the words effraenus, effraenatus, [unbridled]. Cicero speaks of all
the cardinal virtues in a personal manner. See the-whole passage,
in Tusc. Quaest. 1. iii. His desinitions say the same thing that a
bridle does in a figure.
1 The Romans, in their solemn devotions, covered their heads
with a long veil. Ovid. Fast. 1. iii. v. 364. Lucr.V. v. 1198.
Thevestal virgins were therefore always veiled.
m Stat. Theb. xi. v. 460, 494* Silius invokes this goddess
to wipe away the tears from the face of a good man in trouble.
A good hint sor a painter now, who was to draw a person under
afflidioB
appetites# Though the figure of this goddess-
does not appear on any Roman medal, yet it is
plain, from several expresiions in the Roman
writers, that the goddess Temperantia was
represented with the attribute of a bridle in her
handk. PL 2. n. 10.
Pietas, as the goddess of devotion, is re-
presented as veiled, and calling incense on an
altar L The poets speak of her serene face and
modesl: air, and describe her as dressed in white,
the colour of innocence, and therefore molt pro-
per sor devotion m.
F 3 She
took, tells this story in the moil pi&uresque manner. Solo-
mon’s choice may be also an instance of this way of instrudtion.
These choices were so familiar, that the poets often allude te
them in other things, besides a virtuous or a vicious life. So Per-
sius, of chuting between Avaritia and Luxuria, and Ovid, in his
doxibt whether he thould write elegies or tragedies. Pers. sat. v.
v. 132. Ovid. 1. ix. el. 2. This whole elegy is ssung into the
manner of the antient choices.
k Thus, frsenare animum j irasfrwnare » so Horace, animuna
fraenis .compesce-'' And; /peaking of any thin’g excesirve, they use
the words effraenus, effraenatus, [unbridled]. Cicero speaks of all
the cardinal virtues in a personal manner. See the-whole passage,
in Tusc. Quaest. 1. iii. His desinitions say the same thing that a
bridle does in a figure.
1 The Romans, in their solemn devotions, covered their heads
with a long veil. Ovid. Fast. 1. iii. v. 364. Lucr.V. v. 1198.
Thevestal virgins were therefore always veiled.
m Stat. Theb. xi. v. 460, 494* Silius invokes this goddess
to wipe away the tears from the face of a good man in trouble.
A good hint sor a painter now, who was to draw a person under
afflidioB