Liv Mariah Yarrow

Cic. Fam. 13.29: “…I am exceedingly intimate with C. Ateius Capito. You know what the ups and downs of my fortunes have been. In every position of honour or of difficulty of mine, Capito’s courage, active assistance, influence, and even money were ever at my service, supplied my occasions, and were ready for every crisis. He had a relation named Titus Antistius. While this man was serving in Macedonia as quaestor, according to the lot, and had had no successor appointed, Pompey arrived in that province at the head of an army. Antistius could do nothing. For if he had had things his own way, there is nothing he would have preferred to going back to Capito, for whom he had a filial affection, especially as he knew how much he valued Caesar and had always done so. But, being taken by surprise, he only engaged in the business as far as he was unable to refuse. When money was being Coined at Apollonia, I cannot say that he presided at the mint, nor can I deny that he was engaged in it; but it was not for more than two or three months. After that he held aloof from the camp: he avoided official employment of every sort. I would have you believe me on this point as an eye-witness: for he used to see my melancholy during that campaign, he used to talk things over with me without reserve. Accordingly, he withdrew into hiding in central Macedonia at as great a distance as he could from the camp, so as to avoid not only taking command in any department, but even being on the spot.

Crawford (RRC vol. 1 p. 80) of course knows this, but still exciting to read a fresh in Cicero.

RRC 445

I want to think more about how he might connect to later Anstitii who serve as moneyers.

 

I fell down another rabbit hole thinking about the gods of Tiber Island, because of Veiovis thing: Jupiter Iurarius and Semo Sancus.

Here are some images for future reference

There is some dispute about whether the statue (now in the Vatican and over restored) was found on Quirinal OR on the Tiber Island.  I’ve not tracked down (yet) the details referenced in the Wikipedia page, but Amanda Claridge is rarely wrong….

The inscription shown as its base (do they really go together? were they really found together?) in the drawing is now in Naples.  Would be worth taking some measurements…

The biggest point to realize is that the literary sources that talk about Jupiter on the island are unlikely to be ‘really’ talking about Veovis, because of the discovery of CIL 6, 379!

The only real evidence of for a temple of Veovis on the island is the Praenestine Fasti, Jan 1.

So, I started noticing the wild hair of the rider on Crepusius’ coins (RRC 361) and then I started thinking that clothing didn’t look very Roman either.  That led me to re read

Michael J. Taylor. “The Battle Scene on Aemilius Paullus’s Pydna Monument: A Reevaluation.” Hesperia: The Journal of the American School of Classical Studies at Athens 85, no. 3 (2016): 559-76. doi:10.2972/hesperia.85.3.0559.

He makes the point that Roman cavalry wear tight fitting armor but often Macedonian warriors are represented with more flowing drapery.  He brings in a bunch of comparative visual evidence.  Figure 21 is the key.  Here is his reconstruction.  I’ve colored all the Romans yellow to make things clearer.  Besides Macedonians there are Allies and Gauls left uncolored

So who has that wild hair rides, dresses like a Macedonian, and is famous for his equestrian statues.  Oh just this dude:

 

I’m doing the image research for this paper I’m giving at a conference at UVa next week.

I can’t avoid talking about the whole Veiovis/Apollo/Composite Deities issues (See Wiseman and now Luke) – This is such a time suck rabbit hole, I’m just trusting one day my thoughts might add up to something.

Gellius writes about the connection between Ve(d)iovis and Apollo.  He mentions she-goats and arrows.

This is from Luke (link above), p. 257.

A c. 2nd Century BCE marble statue head of a goddess who likely had a lunate crescent attaching to her fillet was found in his temple:

Digital Augustan Rome Screenshots RE Temples.

For survey of evidence of cult on Tiber Island see p. 88 following of this Master’s Thesis.

There is also a great reconstruction by Burges in Davies 2017: 197, fig. 5.9:

Davies thinks transverse orientation of cellas is a practical choice, but Marcattili suggests a religious logic at play:

There is a translation of FASTI PRAENESTINI online, important part is very beginning (image, image and info). Likely compiled by Verius Flaccus. {Complements Ovid ref which is much more vague)

[JANUARY]

	–	[… is named] in Latium . . . [sacrifices] with the libation which [is called Janual]
	A	[Kalends of January. Business in Court.] To Aesculapius and Vediovis on the island. This day, along with the [other] Kalends, is given the name {calendae} because it is the first of the days which the pontifex minor [calls] on the Capitol in the Calabrian senate-house, in every month up until each Nones. The new year [begins then] because on this day the new magistrates enter office; this custom started in the 601st year after the foundation [of Rome].

Assuming Veiovis is the same as Vetisl/Veive, the Etruscan god, this is interesting (To read more: This and This):

He is #15 on the Piacenza Liver:

Jannot thinks this puts him in the category of a god of fate and near CVL (Janus)

From the same:

Stevens, Natalie L. C. “A New Reconstruction of the Etruscan Heaven.” American Journal of Archaeology 113, no. 2 (2009): 153-64:

The association with the Dii Publici may explain some of the iconographic pairings on the  coins….

LIMC Veiovis entry! (Thanks to Alexander Heinemann)

Hayes says the following connecting Suri/Apollo to Veiovis/Dis Pater at the sanctuary at Pyrgi.  I’m not sure there is enough evidence to make the leap but do find it interesting…

There are lots of Apollos on the coin series in the 90s onwards (old news and of debated significance) and Piso is really into Apollo (RRC 340).

But the one place Piso breaks with the conventional assignments of deities is with the quadrans where he uses Apollo instead of Hercules.

Update:  The same replacement is clearly evident for Vibius’ quadrans as well (RRC 344/7 )as well!

 

This makes me think about WHY this deity and why the two seem to be entangled in the Roman mind Musa’s issue (RRC 410/1)

And also makes me think a little about this earlier post

and also about Augustan use of the struggle for Delphi as a political metaphor (Zanker etc…)

 

I’m trying to remember to put stuff here and then tweet rather than just throwing it up on twitter where it is lost from memory and any easy search capacity.