Lares - Knowledge

708: 1384: 203: 2387:

vanishes) and is later identified with the god Quirinus. Murdered Remus is consigned to the oblivion of the earth and – in Ovid's variant – returns during the Lemuralia, to haunt and reproach the living; wherefore Ovid derives "Lemuria" from "Remuria". The latter festival name is otherwise unattested but Wiseman observes possible connections between the Lemuria rites and Remus' role in Rome's foundation legends. While the benevolent Lar is connected to place, boundary and good order, the Lemur is fearsomely chthonic – transgressive, vagrant and destructive; its rites suggest individual and collective reparation for neglect of due honours, and for possible blood-guilt; or in the case of Romulus, fratricide. For Ovid's

1160: 418: 1515:. The ubiquity of Lares seems to have offered considerable restraints on Christian participation in Roman public life. In the 3rd century AD, Tertullian remarks the inevitable presence of Lares in pagan households as good reason to forbid marriage between pagan men and Christian women: the latter would be "tormented by the vapor of incense each time the demons are honored, each solemn festivity in honor of the emperors, each beginning of the year, each beginning of the month." Yet their type proved remarkably persistent. In the early 5th century AD, after the official suppression of non-Christian cults, 40: 636:, near the temple of Vesta, with whose worship and sacred hearth they were associated; they seem to have protected Rome from malicious or destructive fire. They may have also functioned as the neighbourhood Lares of Octavian (the later emperor Augustus), who owned a house between the Temple of Vesta and the Regia. Augustus later gave this house and care of its Lares to the Vestals: this donation reinforced the religious bonds between the Lares of his household, his neighbourhood, and the State. His Compitalia reforms extended this identification to every neighbourhood Lares shrine. However, 314: 1443: 794: 558:: the 30 "grunting Lares" or Lares of the eaves, supposedly were given an altar and cult by Romulus or Aeneas when a sow produced a prodigious farrow of 30 piglets. According to Dionysius of Halicarnassus, the place where the sow bore the piglets and Aeneas made the sacrifice was sacred, and forbidden to foreigners. The sow's body was said to be kept at Lavinium, preserved in salt brine as a sacred object. The 30 piglets would provide the theological justification for the 30 1055:... the heroes looked kindly on the service of slaves. And still observe the ancient custom in connection with those sacrifices propitiating the heroes by the ministry of their servants and during these days removing every badge of their servitude, in order that the slaves, being softened by this instance of humanity, which has something great and solemn about it, may make themselves more agreeable to their masters and be less sensible of the severity of their condition. 3216: 960: 1952:. Diomedes I, p384 K; Nonius, p 114 M. Taylor notes that the story's association with Lavinius, Rome, and Alba: "In view of the frequent identity between God and sacrificial victim, it is worth noting that the pig was the most usual offering to the Lares, just as the pregnant animal and particularly the pregnant sow was a common sacrifice to the earth goddess." 1974:, (New York, 1961, 9. Clarke views Roman ritual as twofold; some is prescribed and ceremonial, and includes activities which might be called, in modern terms, religious; some is what might be understood in modern terms as secular conventions – the proper and habitual way of doing things. For Romans, both activities were matters of lawful custom ( 939:). Once his first beard had been ritually cut off, it was placed in their keeping. On the night before her wedding, a Roman girl surrendered her dolls, soft balls, and breastbands to her family Lares, as a sign she had come of age. On the day of her marriage, she transferred her allegiance to her husband's neighbourhood Lares ( 1593:(deified ancestors) in a procession preparatory to funeral games. A black-figured Etruscan vase, and Etruscan reliefs, show the forms of altar and iconography used in Roman Lares-cult, including the offer of a garland crown, sacrifice of a pig, and the representation of serpents as a fructifying or generative force. 1184:(ward) of Rome symbolically extends the ideology of a "refounded" Rome to every part of the city. The Compitalia reforms were ingenious and genuinely popular; they valued the traditions of the Roman masses and won their political, social and religious support. Probably in response to this, provincial cults to the 1076:) included popular theatrical religious performances of raucously subversive flavour: Compitalia thus offered a religiously sanctioned outlet for free speech and populist subversion. At some time between 85 and 82 BC, the Compitalia shrines were the focus of cult to the ill-fated popularist politician 441:, or perhaps "the august Lares", given public cult on the first of August, thereby identified with the inaugural day of Imperial Roman magistracies and with Augustus himself. Official cult to the Lares Augusti continued from their institution through to the 4th century AD. They are identified with the 2386:

Wiseman, 2–88 & 174, Note 82: cf Ovid's connections between the lemures and Rome's founding myth. Remus is murdered by Romulus or one of his men just before or during the founding of the city. Romulus becomes ancestor of the Romans, ascends heavenwards on his death (or in some traditions, simply

2217:

Lott, pp. 102–104. Lott (pp. 107–117) points out that "Augusti" is never used to refer to private Julian religious practices. He finds unlikely that so subtle a reformist as Augustus should claim to restore Rome's traditions yet high-handedly replace one of its most popular cults with one to his own

743:

Euclio reveals a pot of gold long-hidden beneath his household hearth, denied to Euclio's father because of his stinginess towards his Lar. Euclio's own stinginess deprives him of the gold until he sees the error of his ways; then, he uses it to give his virtuous daughter the dowry she deserves, and

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image and any other favoured deities. Their statues were placed at table during family meals and banquets. They were divine witnesses at important family occasions, such as marriages, births, and adoptions, and their shrines provided a religious hub for social and family life. Individuals who failed

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and their religious affairs may have been charged to the Roman elite who occupied most magistracies and priesthoods, management of the day-to-day affairs and public amenities of neighbourhoods – including their religious festivals – was the responsibility of freedmen and their slave-assistants. The

1454:

The little mythography that belongs to the Lares seems inventive and poetic. With no traditional, systematic theology to limit their development, Lares became a single but usefully nebulous type, with many functions. In Cicero's day, one's possession of domestic Lares laid moral claim of ownership

1428:

These stories connect the Lar to the hearth, the underworld, generative powers (however embodied), nourishment, forms of divine or semi-divine ancestry and the coupling of the divine with the servile, wherein those deprived by legal or birth-status of a personal gens could serve, and be served by,

776:

wheat and grain-garlands, honey cakes and honeycombs, grapes and first fruits, wine, and incense. They could be served at any time and not always by intention; in addition to the formal offerings that seem to have been their due, any food that fell to the floor during house banquets was theirs. On

153:

Lares were believed to observe, protect, and influence all that happened within the boundaries of their location or function. The statues of domestic Lares were placed at the table during family meals; their presence, cult, and blessing seem to have been required at all important family events.

1177:

The iconography of these shrines celebrates their sponsor's personal qualities and achievements and evokes a real or re-invented continuity of practice from ancient times. Some examples are sophisticated, others crude and virtually rustic in style; taken as a whole, their positioning in every

898:; one was positioned out of public view, and was probably used in private household rites. The other was placed boldly front-of-house, among a riot of Greek-inspired mythological wall-paintings and the assorted statuary of patron divinities. Its positioning in a relatively public part of the 377:

Lares belonged within the "bounded physical domain" under their protection, and seem to have been as innumerable as the places they protected. Some appear to have had overlapping functions and changes of name. Some have no particular or descriptive name: for example, those invoked along with

1429:

the cults attached to Compitalia and Larentalia. Mommsen's contention that Lares were originally field deities is not incompatible with their role as ancestors and guardians. A rural familia relied on the productivity of their estate and its soil: around the early 2nd century BC, Plautus's

1412:

must redeem himself and his family with the offer of midnight libations of spring-water, and black beans spat onto the floor. Any lemures dissatisfied with these offerings are scared away by the loud clashing of bronze pots. Taylor notes the chthonic character of offerings made to fall – or

1416:

Plutarch offers a legend of Servius Tullius, sixth king of Rome, credited with the founding of the Lares' public festival, Compitalia. Servius' virginal slave mother-to-be is impregnated by a phallus-apparition arising from the hearth, or some other divine being held to be a major deity or

1233:. Given their slave status, their powers are debatable but they clearly constitute an official body. Their inscribed names, and those of their owners, are contained within an oak-wreath cartouche. The oak-leaf chaplet was voted to Augustus as "saviour" of Rome; He was symbolic 869:

In households of modest means, small Lar statuettes were set in wall-niches, sometimes merely a tile-support projecting from a painted background. In wealthier households, they tend to be found in servant's quarters and working areas. At Pompeii, the Lares and

2040:

and imports courtyard elements of the rural villa. According to Clarke, their "semipublic" lararium and its surrounding walls – decorated with a riot of deities and mythological scenes – reflects the increasing secularisation of household religion during this

2146:

Dionysius of Halicarnassus, 4.14.2–4 (excerpt), Trans. Cary, Loeb, Cambridge, 1939: cited in Lott, 31. By "badges of servility" Dionysus seems to have meant distinctive slave-clothing; the slaves who ministered to the Lares were dressed as freedmen for the

1037:, whose servile origins and favour towards plebeians and slaves had antagonised Rome's ruling Patrician caste and ultimately caused his downfall; he was said to have been fathered by a Lar or some other divine being, on a royal slave-girl. So although the 353:. Lares are represented as two small, youthful, lively male figures clad in short, rustic, girdled tunics – made of dogskin, according to Plutarch. They take a dancer's attitude, tiptoed or lightly balanced on one leg. One arm raises a drinking horn ( 1080:

during his praetorship. What happened – if anything – to the Compitalia festivals and games in the immediate aftermath of his public, ritualised murder by his opponents is not known but in 68 BC the games at least were suppressed as "disorderly".

2018:

is exceptionally large; it measures 1.3 x 2.25 m and faces onto the atrium internal courtyard of the building. Its painted deities are framed by stonework in the form of a classical temple, complete with finely carved pediment to support a

880:

were associated with its servant quarters and adjacent agricultural estate. Its statuary was unsophisticated, "rustic" and probably of ancient type or make. The placing of Lares in the public or semi-public parts of a house, such as its

584:: "military Lar", named by Marcianus Capella as member of two distinct cult groupings which include Mars, Jupiter, and other major Roman deities. Palmer (1974) interprets the figure from a probable altar-relief as "something like a 168:, but some had much broader domains. Roadways, seaways, agriculture, livestock, towns, cities, the state, and its military were all under the protection of their particular Lar or Lares. Those who protected local neighbourhoods ( 1257:('patron'); his subdivision of the vici created new opportunities for his clients. It repaid honour with honours, which for the plebs meant offices, priesthood, and the respect of their peers; at least for some. In Petronius' 862:. Underneath this trio, a serpent, representing the fertility of fields or the principle of generative power, winds towards an altar. The essentials of sacrifice are depicted around and about; bowl and knife, incense box, 365:). Compitalia shrines of the same period show Lares figures of the same type. Painted shrine-images of paired Lares show them in mirrored poses to the left and right of a central figure, understood to be an ancestral 191:, Lares had limited scope and potency, but archaeological and literary evidence attests to their central role in Roman identity and religious life. By analogy, a homeward-bound Roman could be described as returning 1050:

be served by men of very low legal and social status, not merely plebeians, but freedmen and slaves, to whom "even the heavy-handed Cato recommended liberality during the festival". Dionysius' explains it thus:

2288:

The oak was sacred to Jupiter and the award of an oak leaf chaplet was reserved for those who had saved the life of a fellow-citizen. As Rome's "saviour", Augustus had saved the lives of all. Senators, knights

1735:

p. 277 n. 37. D. Briquel "L'oiseau ominal, la louve et la truie feconde" In MEFRA, 1976, p.: Briquel opines the appellative employed by Cassius Hemina must refer to the Lares protecting the eaves of a building.

1043:

were held to protect all the community, regardless of social class, their festival had a distinctly plebeian ambiance, and a measure of Saturnalia's reversal of the status quo. Tradition required that the

1908:

The "proper occasions" included the household's participation in the Compitalia festival. Clear evidence is otherwise lacking for the executive roles of subservient household members in household cults.

2137:

Dionysius understands the function of the Lar as equivalent to that of a Greek hero; an ancestral spirit, protector of a place and its people, possessed of both mortal and divine characteristics.

783:('grunting lares') after an unusually large farrowing of 30 piglets. The circumstances of this offering are otherwise unknown, Taylor conjectures the sacrifice of a pig, possibly a pregnant sow. 1196:

shrine was placed in the forum, which was ritually cleansed for the occasion. The Augustan model persisted until the end of the Western Empire, with only minor and local modifications, and the

1152:

statues for use at Compitalia shrines, and his association with the community Lares through the shared honorific makes the reformed Compitalia an unmistakable, local, "street-level" aspect of

753:, but he could, and indeed should on certain occasions properly delegate the cult and care of his Lares to other family members, especially his servants. The positioning of the Lares at the 1066:

Compitalia was an official festival but during the Republican era, its shrines appear to have been funded locally, probably by subscription among the plebeians, freedmen and slaves of the

1265:

bangs on Trimalchio's door; it causes a fearful stir but in comes Habinnas, one of Augustus' new priests, a stonemason by trade; dressed up in his regalia, perfumed and completely drunk.

1487:

considers them benevolent ancestral spirits; they belong both to the underworld and to particular places of the human world. To him, this distinguishes them from the divine and eternal

1127:

were inserted between the Lares of the Compitalia shrines. Whether or not Augustus replaced the public Lares with "his own" household Lares is questionable – the earliest reference to

1511:-ghosts; but also as "gods of the air", or the upper world. He also – perhaps uniquely in the literature but still claiming Varro's authority – categorises them with the frightful 923:

Domestic Lararia were also used as a sacred, protective depository for commonplace symbols of family change and continuity. In his coming-of-age, a boy gave his personal amulet (

2036:

Clarke, 4, 208, 264: the Vettii brothers had been freedmen and successful entrepreneurs, possibly in the wine business. Their house is designed and decorated in the so-called

1398:: an old woman sews up a fish-head, smears it with pitch then pierces and roasts it to bind hostile tongues to silence: she thus invokes Dea Tacita. If, as Ovid proposes, the 2615: 2594: 1245:

was owed cult by his extended family, its offer seems to have been entirely voluntary. Hardly any of the reformed Compital shrines show evidence of cult to the emperor's

184:

communities. Their cult officials included freedmen and slaves, otherwise excluded by status or property qualifications from most administrative and religious offices.

630:: Lares of the city of Rome, later of the Roman state or community; literally, the "Lares who stand before", as guardians or watchmen – they were housed in the state 707: 1029:, then sacrificed to the Lares at their Compitalia shrine. Cult offerings to these Lares were much the same as those to domestic Lares; in the late Republican era, 1072:. Their support through private benefaction is nowhere attested, and official attitudes to the Republican Compitalia seem equivocal at best: The Compitalia games ( 241:

neighbours practiced domestic, ancestral, or family cults very similar to those offered by later Romans to their Lares. The word itself seems to derive from the

1370:('the silent one'). En route, he impregnates her. She gives birth to twin boys as silent or speechless as she. In this context, the Lares can be understood as " 1033:

describes the contribution of a honey-cake from each household as ancient tradition. The Compitalia itself was explained as an invention of Rome's sixth king,

3616: 345:, perhaps 30. By the early Imperial era, they had become paired divinities, probably through the influences of Greek religion – in particular, the heroic twin 2119:– though not, by all accounts, his birth father). Other candidates for Servius' paternity include a disembodied phallus that materialised at the royal hearth. 398:), whose divine functions must be inferred from the wording and context of the Carmen itself. Likewise, those invoked along with other deities by the consul 1413:

deliberately expelled – towards the earth. If their mother's nature connects the Lares to the earth they are, according to Taylor, spirits of the departed.

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important occasions, wealthier households may have offered their own Lares a pig. A single source describes Romulus' provision of an altar and sacrifice to

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for offerings. With its painted deities and mythological scenes, such a lararium would certainly have made a powerful impression. See Allison, P., 2006,

945:) by paying them a copper coin en route to her new home. She paid another to her new domestic Lares, and one to her husband. If the marriage made her a 914:(formal greeting) between its upwardly mobile owners and their strings of clients and "an assorted group of unattached persons who made the rounds of 150:. Their origin is uncertain; they may have been hero-ancestors, guardians of the hearth, fields, boundaries, or fruitfulness, or an amalgam of these. 1519:

could write of a famine-stricken district whose inhabitants had no choice but to "abandon their Lares" (thus, to desert their rat-infested houses).

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offering at an altar, flute-player, servant with vase and servant pushing a pig to the altar; below: altar with fruits and eggs between two snakes (

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was held on 1 August, the inaugural day for Roman magistracies and personally auspicious for Augustus as the anniversary of his victory at

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that closed the old year. In the "solemn and sumptuous" rites of Compitalia, a pig was led in celebratory procession through the streets of the

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which inhabits, protects and inspires living men: and having specific physical domains, they cannot be connected with the malicious, vagrant

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Ovid's poetic myth appears to draw on remnants of ancient rites to the Mater Larum, surviving as folk-cult among women at the fringes of the

1007:– administrative districts or wards) had its own communal Lares, housed in a permanent shrine at a central crossroads of the district. These 432: 1970:"The architecture of the ancient Romans was, from first to last, an art of shaping space around ritual:" Clarke, 1, citing Frank E. Brown, 731:

to attend to the needs of their Lares and their families should expect neither reward nor good fortune for themselves. In Plautus' comedy

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as if for sacrifice. The snake, associated with the land's fertility and thus prosperity, approaches a low, laden altar. The shrine's

654:) should probably not be considered identical. Their local festivals were held at the same Compitalia shrines, but at different times. 3365: 859: 718:

Traditional Roman households owned at least one protective Lares-figure, housed in a shrine along with the images of the household's

497:, and provided a focus for the religious and social life of their communities, particularly for the plebeian and servile masses. The 2777: 1353:, whose tongue is cut out as punishment for her betrayal of Jupiter's secret amours. Lara thus becomes Muta (the speechless one). 2225:(accessed 7 January 2010). For the function of Imperial cult at "street level" via the reformed Compitalia, see Duncan Fishwick, 52: 2223: 1421:

reports Servius' fathering by a Lar and his pious founding of Compitalia as common knowledge, and the Lar as equivalent to the

863: 403: 2459: 1756:, but she escapes and farrows 30 piglets. She is eventually recaptured and sacrificed, along with her young; the white (Latin 2745: 2700: 2655: 2641: 1607: 1604:

A Latin Dictionary, founded on Andrews's edition of Freund's Latin Dictionary, revised, enlarged, and in great part rewritten

2664:, Studies in Post-Classical Greek Literature and its Reception, Berlin, New York (Walter de Gruyter) 2008, pp. 612–626. 1140:) anticipates Octavian's adoption of Augustus as honorific by some thirty years – but when coupled with his new cult to the 1417:

ancestor-hero by some, a Lar by others: the latter seems to have been a strong popular tradition. During the Augustan era,

1227:

who were usually slaves. A dedication of 2 BC to the Augustan Lares lists four slaves as shrine-officials of their

199:

from the late fourth century AD onwards, unofficial cults to Lares persisted until at least the early fifth century AD.

3633: 399: 333:

No physical Lar images survive from before the Late Republican era, but literary references (such as Plautus' singular

1854: 2676: 2627: 2606: 202: 196: 109: 2575: 1303:

deity. The same name is used by later Roman authors with the general sense of a bogey or "evil spirit". Much later,

1760:) sow's appearance, dedication, escape, reappearance, and sacrifice are prophetic, anticipating the foundation of 3427: 339:, above) suggest that cult could be offered to a single Lar, and sometimes many more; in the case of the obscure 1832:

Robert EA Plamer, Roman religion and Roman Empire: five essays, University of Pennsylvania Press, 1974, p. 116.

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are an unsatiated, malevolent and wandering form of Lares, then they and their mother also find their way into

1304: 747:

Responsibility for household cult and the behaviour of family members ultimately fell to the family head, the

1215:, and formalised their offices; the vici and their religious affairs were now the responsibility of official 1658:, 52: see Waites, 258 for analysis of chthonic connections between the Lares' dogskin tunic, Hecate and the 1507:(116–27 BC) as his source, describes them as once-human spirits of the underworld, therefore ancestral 2770: 2227:

The Imperial Cult in the Latin West: Studies in the Ruler Cult of the Western Provinces of the Roman Empire

2193:

The Imperial Cult in the Latin West: Studies in the Ruler Cult of the Western Provinces of the Roman Empire

1833: 1533: 1159: 712: 267: 1098: 975:

with dark red borders. It dates from the early Imperial Era and probably shows an event during Compitalia

180:), which served as a focus for the religious, social, and political lives of their local, overwhelmingly 616:: These Lares protected seafarers; also a temple was dedicated to them (of which one is known at Rome's 3674: 3298: 3272: 1752:, book 3.390-4, 508-11, and book 8. 43-6, 81-5. In Virgil, Aeneas attempts to sacrifice a white sow to 1418: 1030: 2222:

Taylor (whose view he acknowledges as generally accepted): limited preview available via googlebooks:

3664: 3432: 3267: 2112: 1447: 1077: 3547: 3526: 3516: 2923: 2786: 17: 1874:

at the "House of the Red Walls" in Pompeii shared their quarters with bronze statuettes of Lares,

306:, based on his gloss of a fourth-century BC Latin dedication to the Roman ancestor-hero Aeneas as 3531: 2763: 2611: 2590: 1354: 819: 3669: 3359: 2709:

Vol. 22, University of Michigan Press for the American Academy in Rome, 1955, pp. 10 – 13.

2347: 1504: 1456: 1296: 1281:(Mater Larum). Her children are invoked by the obscure, fragmentary opening to the Arval Hymn ( 1211:

Augustus officially confirmed the plebeian-servile character of Compitalia as essential to his

417: 147: 31: 2037: 1624: 414:. The titles and domains given below cannot, therefore, be taken as exhaustive or definitive. 300:(as an ancestral hero-shrine). Weinstock proposes a more ancient equivalence of Lar and Greek 290:

as a guardian of treasure on behalf of a family, as a plot equivalent to the Greek playwright

3578: 3475: 3131: 3050: 2798: 2557:, Belknap Press, Harvard University Press Reference Library, 1999, p. 27, citing Tertullian, 1720: 1212: 188: 2496:, 108–109, for the domestic presence of the Lares and Penates as an indication of ownership. 143: 39: 3573: 3457: 3411: 3201: 3045: 2818: 2098:

Lott, 31: Dionysius claims the Compitalia contribution of honey-cakes as an institution of

1582: 1528: 1328: 313: 8: 3611: 3417: 3303: 3277: 3136: 2985: 2975: 2938: 1875: 1516: 1278: 889: 2392: 3490: 3116: 3080: 3040: 3015: 2918: 2898: 2838: 2755: 1488: 1472: 1277:

and the speculative commentaries of a very small number of literate Romans attest to a

1112: 806: 726: 366: 219: 836:

By the early Imperial period, household shrines of any kind were known generically as

3628: 3588: 3242: 3196: 3070: 3060: 3010: 2883: 2863: 2858: 2843: 2741: 2696: 2672: 2651: 2637: 2623: 2602: 1729:

Grundules Lares dicuntur Romae constituti ob honorem porcae, quae triginta pepererat.

1725:

monstrum fit: sus parit porcos triginta, cuius rei fanum fecerunt Laribus grundulibus

1538: 1406:, when the hungry Lemures gather in Roman houses and claim cult from the living. The 1336: 1292: 1073: 877: 754: 359:) aloft as if to offer a toast or libation; the other bears a shallow libation dish ( 350: 242: 2719:

Waites, Margaret C., The Nature of the Lares and Their Representation in Roman Art,

2458:, On the fortune of the Romans, 10, 64: available online (Loeb) at Thayer's website 800:

with painted figures at the House of the Vettii, Pompeii: Two Lares, each holding a

3521: 3252: 3171: 3111: 2970: 2948: 2933: 2001:

Kaufmann-Heinimann, in Rüpke (ed), 200: in some cases, the artistic display of the

1753: 1442: 1430: 1331:. Modern scholarship takes the Arval rites to the Mother of the Lares as typically 540: 379: 65: 2328:

Beard et al, vol 2, p. 208, sect. 8.6b: citing Petronius, Satyricon, 65.

157:

Roman writers sometimes identify or conflate them with ancestor-deities, domestic

3643: 3638: 3557: 3552: 3405: 3373: 3257: 2790: 2688: 2099: 1468: 1311:

AD 395–430) describes the woolen figurines hung at crossroad shrines during

1034: 885:, enrolled them in the more outward, theatrical functions of household religion. 570:(the 30 fortified boroughs supposedly founded by Aeneas at Lavinium), and the 30 165: 2363:

Taylor, 302: whatever the truth regarding this sacrifice and its abolition, the

951:, she took joint responsibility with her husband for aspects of household cult. 854:

from Pompeii show two Lares flanking a genius or ancestor-figure, who wears his

3495: 3384: 3247: 2965: 1274: 1171: 1137: 1134: 126: 1273:

From the Late Republican and early Imperial eras, the priestly records of the

3658: 3422: 3346: 3262: 3191: 3161: 3141: 2990: 2913: 2903: 2804: 2636:

illustrated, University Presses of California, Columbia and Princeton, 1992.

1961:

Interpretations and identities of figures based on Beard et al, vol. 2, 4.12.

1408: 1282: 815: 749: 383: 2681:

Orr, D. G., Roman domestic religion: the evidence of the household shrines,

1335:, and the goddess herself as a dark or terrible aspect of the earth-mother, 793: 485:

festival. Their shrines were usually positioned at main central crossroads (

3485: 3480: 3442: 3339: 2888: 2828: 2733: 1544: 44: 2893: 2297:(father of the country), a title apparently urged by the general populace. 1807:

B. Liou-Gille "Naissance de la ligue latine. Mythe et culte de fondation"

1166:; the image of a Lar is carried in procession. Drawing from a fragment of 3237: 2275: 2025:

The Insula of Menander at Pompeii, Vol.III, The Finds; A Contextual Study

1976: 1919:

The Insula of Menander at Pompeii, Vol.III, The Finds; A Contextual Study

1563: 48: 3215: 1327:, instituted by Rome's last monarch and suppressed by its first consul, 3447: 3354: 3121: 3106: 3096: 3025: 3005: 2634:

The Houses of Roman Italy, 100 BC-AD 250. Ritual, Space and Decoration,

2374: 2370: 2051: 1761: 1422: 1367: 1357: 1312: 1167: 1163: 1020: 979:

The city of Rome was protected by a Lar, or Lares, housed in a shrine (

605: 480: 176: 1779:

Et corpus matris a sacerdotibus, quod in salsura fuerit, demonstratur.

1104:. From 7 BC a Lares' festival on 1 May was dedicated to the 772:

Care and cult attendance to domestic Lares could include offerings of

3593: 3181: 3075: 1586: 1462: 1403: 909: 882: 829: 326: 238: 1321:, supposed as an ingenious substitution for child sacrifices to the 959: 3500: 3437: 3378: 3282: 3101: 3055: 3030: 2960: 2868: 2853: 2848: 2823: 2648:

Larari pompeiani. Iconografia e culto dei Lari in ambito domestico,

1990: 1883: 1590: 1500: 1484: 1332: 1092: 990: 982: 676: 438: 346: 291: 181: 848:) because they typically contained a Lares figure or two. Painted 164:

Because of these associations, Lares are sometimes categorised as

3156: 3146: 3065: 3035: 3020: 2980: 2878: 2055: 1512: 1399: 1395: 1388: 1350: 968: 590:": he is cloaked, and sits horseback on a saddle of panther skin. 277: 207: 158: 876:

of the sophisticated, unpretentious and artistically restrained

3583: 3325: 3319: 3232: 3166: 3151: 3126: 2908: 2833: 1879: 1745: 1300: 1262: 1118: 964: 824: 811: 801: 572: 361: 355: 322: 318: 296: 215: 211: 2705:

Ryberg, Inez Scott, Rites of the State Religion in Roman Art,

1719:

Romulus in Taylor, 303, citing the second-century BC annalist

1251:. Augustus acted with the political acumen of any responsible 98: 77: 74: 3452: 3176: 3000: 2955: 2928: 2873: 2293:), plebs, freedmen and slaves were "under his protection" as 1508: 1371: 1346: 906:

would have provided a backdrop for the probably interminable

901: 773: 632: 472: 301: 223: 170: 3333: 3186: 2601:

1, illustrated, reprint, Cambridge University Press, 1998.

2365: 1764:

by Aeneas and the much later foundation of Rome by Romulus.

1446:

Gallo-Roman Lar from the Muri collection, Imperial period (

1013:

were celebrated at the Compitalia festival (from the Latin

930: 855: 263: 92: 2622:, illustrated, reprint, Cambridge University Press, 1998. 349:– and the iconography of Rome's semidivine founder-twins, 325:, probably from Campania, 1st century AD (Gäubodenmuseum, 2995: 2726:

Weinstock, Stefan, Two Archaic Inscriptions from Latium,

509:

of Augustan reform. Augustus' institution of cult to the

262:, meaning 'lord'. Ancient Greek and Roman authors offer ' 2785: 1202:

would always be identified with the ruling emperor, the

711:

Figurine of a Lar, 1 B.C.–200 A.D., ca 7.7 cm tall

598:: Lares "of the fathers" possibly are equivalent to the 529:: Lares of the house, they were probably identical with 2406:, 9, 61; "Larunda" in Arnobius, 3, 41; "Lara" in Ovid, 2445:

Lott, 31: citing Dionysius of Halicarnassus, 4.14.3–4.

1744:

Aeneas in Dionysus of Halicarnassus, 1. 57, 1, and in

257: 251: 245: 2319:, vol 2, 207–208: section 8.6a, citing ILS 9250. 1589:, shows offerings are made to Lares-like figures, or 1439:

as he has always done, and safeguards their secrets.

1339:. Ovid supplies or elaborates an origin-myth for the 469:): the Lares of local communities or neighbourhoods ( 110: 101: 80: 95: 89: 71: 2540:

Taylor, 299–301: citing Martianus Capella, II, 162.

545:: Lares of the family, probably identical with the 86: 68: 2555:Late antiquity: a guide to the postclassical world 1425:; semi-divine, ancestral and protective of place. 920:to assure their political and economic security". 2391:II, 571 ff (Latin text) see the latinlibrary.com 2354:as a name used by nursemaids to terrify children. 2279:, probably after a nearby statue of that goddess. 1861:, 2. 19, for reference to Lares as field-deities. 1499:. In the 4th century AD the Christian polemicist 1299:(116–27 BC), who believes her an originally 3656: 2111:The same institution was also credited to King 2195:, volume 1, Brill Publishers, 1991, pp. 82–83. 1980:) rather than religious as opposed to secular. 1239:('father') of the Roman state, and though his 2771: 2712:Taylor, Lilly Ross, The Mother of the Lares, 2671:Cambridge, Cambridge University Press, 2004. 1886:: see Kaufmann-Heinimann, in Rüpke (ed), 200. 1459:identifies them as "gods of the underworld" ( 1084: 1989:Named after its particularly fine fresco of 1659: 1569:Random House Webster's Unabridged Dictionary 1268: 340: 317:Bronze statuette of a dancing Lar holding a 43:Lar holding a cornucopia from Axatiana (now 2723:Vol. 24, No. 3 (July–Sept., 1920), 241–261. 2128:Lott, 35, citing Cato, On Agriculture, 5.3. 1494: 1478: 1460: 1434: 1375: 1361: 1340: 1322: 1316: 1286: 1252: 1246: 1240: 1234: 1228: 1222: 1216: 1203: 1197: 1191: 1185: 1179: 1147: 1141: 1128: 1122: 1105: 1090: 1067: 1060: 1045: 1038: 1024: 1014: 1008: 1002: 996: 988: 980: 946: 934: 924: 915: 907: 899: 893: 871: 849: 843: 837: 778: 764: 758: 738: 732: 719: 693: 687: 681: 670: 664: 657: 649: 643: 637: 625: 617: 611: 599: 593: 585: 579: 565: 559: 553: 546: 538: 530: 524: 516: 510: 504: 498: 492: 486: 478: 470: 464: 456: 448: 442: 422: 409: 393: 387: 334: 285: 137: 131: 2778: 2764: 2683:Aufstieg und Niedergang der römischen Welt 2650:LED Edizioni Universitarie, Milano, 2008, 1834:Limited preview available via googlebooks: 1581:Ryberg, pp. 10–13: a wall painting at the 987:) on the city's ancient, sacred boundary ( 929:) to his Lares before he put on his manly 866:vessels and parts of sacrificial animals. 860:priestly manner prescribed for sacrificers 232: 27:Guardian deities in ancient Roman religion 2229:, volume 1, Brill Publishers, 1991, p 82. 2005:seems to displace its religious function. 1939:Pliny the Elder, Natural History, 28, 27. 1621:The Mythology of Ancient Greece and Italy 604:(deified ancestors) who received cult at 2707:Memoirs of the American Academy in Rome, 1441: 1382: 1208:, whatever his personal or family name. 1158: 958: 792: 706: 416: 312: 201: 174:) were housed in the crossroad shrines ( 38: 2716:Vol. 29, 3, (July–Sept. 1925), 299–313. 1809:Revue belge de philologie et d'histoire 53:National Archaeological Museum of Spain 14: 3657: 2574:, 290: Latin text at Thayer's website 2402:Taylor, 301: citing "Mania" in Varro, 2206:Nemesis, the Roman state and the games 408:before his death in battle are simply 2759: 2483:, 2–5. See Hunter, 2008 for analysis. 1627:. Whittaker & Co. (London), 1838. 1360:to the underworld abode of the dead ( 763:delegated this religious task to his 669:: Lares of the fields, identified as 125: 2740:, Cambridge University Press, 1995. 1291:('Help us, Lares'). She is named as 1190:appear soon afterwards; in Ostia, a 197:official bans on non-Christian cults 2685:, II, 16, 2, Berlin, 1978, 1557‑91. 2669:The Neighborhoods of Augustan Rome, 1948:Taylor, 303: citing Cassius Hemina 1366:); in this place of silence she is 1097:, Augustus reformed Compitalia and 971:, a rare depiction of Roman men in 24: 3214: 1610:". Clarendon Press (Oxford), 1879. 25: 3686: 2751: 1455:and belonging to one's domicile. 702: 521:shrines, but on a different date. 2721:American Journal of Archaeology, 2714:American Journal of Archaeology, 2369:Junii held ancestor cult during 2208:, Brill, 1993, p.37 footnote 23. 1710:Lott, 115–117, citing Suetonius. 1221:, usually freedmen, assisted by 1213:"restoration" of Roman tradition 372: 64: 2564: 2543: 2534: 2521: 2508: 2499: 2486: 2473: 2464: 2448: 2439: 2426: 2417: 2396: 2380: 2357: 2340: 2331: 2322: 2309: 2306:Galinsky, in Rüpke (ed), 78–79. 2300: 2282: 2267: 2258: 2245: 2232: 2211: 2198: 2185: 2176: 2159: 2150: 2140: 2131: 2122: 2105: 2092: 2083: 2074: 2065: 2044: 2030: 2008: 1995: 1983: 1964: 1955: 1942: 1933: 1924: 1911: 1902: 1889: 1864: 1847: 1838: 1826: 1817: 1801: 1784: 1767: 1738: 1713: 1704: 1691: 940: 675:– guardians of the fields – by 458: 2414:, 1, 7, 34–35; Festus, p115 L. 1682: 1669: 1648: 1639: 1630: 1613: 1596: 1575: 1557: 1019:, a crossroad) just after the 13: 1: 2693:A Companion to Roman Religion 2584: 1899:, prologue: see Hunter, 2008. 1110:and a new celebration of the 1059:While the supervision of the 954: 453:of Augustan religious reform. 276:; the early Roman playwright 2346:In the late 2nd century AD, 1727:". Nonius s.v. Grundules: " 1534:Imperial cult (ancient Rome) 713:Gallo-Roman Museum, Tongeren 302: 258: 252: 246: 224: 7: 2173:, 8; Propertius, 2.22.3–36. 2115:, Servius' predecessor and 1823:Marcianus Capella, 1.45 ff. 1541:, the Etruscan love goddess 1522: 1121:. Statues representing the 698:) and those who travel them 10: 3691: 3273:Lucius Tarquinius Superbus 3212: 1602:Lewis, Charlton & al. 1419:Dionysius of Halicarnassus 1085:Augustan religious reforms 1031:Dionysius of Halicarnassus 786: 51:, early first century AD ( 29: 3604: 3566: 3540: 3509: 3468: 3396: 3312: 3291: 3268:Lucius Tarquinius Priscus 3225: 3089: 2814: 2797: 2695:, Wiley-Blackwell, 2007, 2620:Religions of Rome, vol. 2 2577:(accessed 6 January 2010) 2549:Bowersock, Brown, Grabar 2461:(accessed 6 January 1020) 2273:Their shrine is named as 2113:Lucius Tarquinius Priscus 1733:Early Rome and the Latins 1660:Lares of the crossroads ( 1448:Historical Museum of Bern 1269:Origin myths and theology 1078:Marcus Marius Gratidianus 737:, the Lar of the miserly 210:depicting two lares with 3527:Rape of the Sabine Women 2728:Journal of Roman Studies 2027:Oxford: Clarendon Press. 1921:Oxford: Clarendon Press. 1550: 1503:, claiming among others 1433:protects the house, and 503:are synonymous with the 427:, the Lares of the roads 3532:Battle of Lacus Curtius 2599:Religions of Rome, vol. 2410:II, 571 ff: Macrobius, 2089:Tacitus, Annals, 12.24. 1154:cult to living emperors 233:Origins and development 3219: 2787:Ancient Roman religion 2730:, 50, (1960), 112–118. 2646:Giacobello, Federico, 2373:rather than the usual 1870:The painted Lares and 1495: 1479: 1461: 1451: 1435: 1391: 1387:Household lararium in 1376: 1362: 1341: 1323: 1317: 1287: 1253: 1247: 1241: 1235: 1229: 1223: 1217: 1204: 1198: 1192: 1186: 1180: 1174: 1148: 1142: 1129: 1123: 1106: 1091: 1068: 1061: 1057: 1046: 1039: 1025: 1015: 1009: 1003: 997: 989: 981: 976: 947: 935: 925: 916: 908: 900: 894: 872: 850: 844: 838: 833: 832:and sacrificial knife. 779: 765: 759: 739: 733: 720: 715: 694: 688: 682: 671: 665: 658: 650: 644: 638: 626: 618: 612: 600: 594: 586: 580: 566: 560: 554: 547: 539: 531: 525: 517: 511: 505: 499: 493: 487: 479: 471: 465: 457: 449: 443: 428: 423: 410: 394: 388: 335: 330: 286: 284:254–184 BC) employs a 229: 195:(to the Lar). Despite 148:ancient Roman religion 138: 132: 56: 32:Lares (disambiguation) 3218: 2570:Rutilius Namatianus, 2050:Clarke, 9–10; citing 1471:, they are ancestral 1445: 1386: 1345:as a once-loquacious 1162: 1053: 967:from a building near 962: 814:and incense box, his 796: 710: 515:was held at the same 477:), celebrated at the 420: 316: 272:' as translations of 205: 42: 3412:Interpretatio graeca 2204:Hornum, Michael B., 1583:Tomb of the Leopards 1529:Eudaemon (mythology) 804:, flank an ancestor- 392:(an archaic form of 189:Rome's major deities 30:For other uses, see 3612:Classical mythology 3433:Theology of victory 3278:Kings of Alba Longa 2738:Remus: a Roman myth 1917:Allison, P., 2006, 1645:Weinstock, 114–118. 1619:Keightley, Thomas. 1517:Rutilius Namatianus 1279:Mother of the Lares 892:in Pompeii had two 890:House of the Vettii 421:Inscription to the 3220: 2169:, 36.204; Cicero, 2054:, 4.1.131-2 & 1972:Roman Architecture 1679:, 185-6, 355, 357. 1662:Lares Compitalicii 1452: 1392: 1175: 1146:, his donation of 1047:Lares Compitalicii 1040:Lares Compitalicii 1010:Lares Compitalicii 977: 834: 716: 686:: Lares of roads ( 500:Lares Compitalicii 459:Lares Compitalicii 444:Lares Compitalicii 429: 400:Publius Decius Mus 331: 230: 161:, and the hearth. 57: 3675:Household deities 3652: 3651: 3629:Etruscan religion 3243:Romulus and Remus 3226:Legendary figures 3210: 3209: 2859:Castor and Pollux 2746:978-0-521-48366-7 2701:978-1-4051-2943-5 2660:Hunter, Richard, 2656:978-88-7916-374-3 2642:978-0-520-08429-2 2632:Clarke, John R., 2529:Adversus nationes 2191:Duncan Fishwick, 1857:See also Cicero, 1794:1255. G. Vanotti 1288:enos Lases iuvate 1261:, a magistrate's 1133:Lares (58 BC, in 1074:Ludi Compitalicii 942:Lares Compitalici 878:House of Menander 757:suggest that the 755:House of Menander 351:Romulus and Remus 127:[ˈlareːs] 16:(Redirected from 3682: 3665:Tutelary deities 3522:Founding of Rome 3292:Legendary beings 3253:Tullus Hostilius 3090:Abstract deities 2949:Lares Familiares 2812: 2811: 2780: 2773: 2766: 2757: 2756: 2667:Lott, John. B., 2578: 2568: 2562: 2547: 2541: 2538: 2532: 2525: 2519: 2512: 2506: 2503: 2497: 2490: 2484: 2477: 2471: 2468: 2462: 2452: 2446: 2443: 2437: 2430: 2424: 2423:Taylor, 300–301. 2421: 2415: 2400: 2394: 2384: 2378: 2361: 2355: 2344: 2338: 2335: 2329: 2326: 2320: 2313: 2307: 2304: 2298: 2286: 2280: 2271: 2265: 2262: 2256: 2249: 2243: 2236: 2230: 2215: 2209: 2202: 2196: 2189: 2183: 2180: 2174: 2163: 2157: 2154: 2148: 2144: 2138: 2135: 2129: 2126: 2120: 2109: 2103: 2096: 2090: 2087: 2081: 2078: 2072: 2069: 2063: 2048: 2042: 2034: 2028: 2014:The more public 2012: 2006: 1999: 1993: 1987: 1981: 1968: 1962: 1959: 1953: 1946: 1940: 1937: 1931: 1928: 1922: 1915: 1909: 1906: 1900: 1893: 1887: 1868: 1862: 1851: 1845: 1842: 1836: 1830: 1824: 1821: 1815: 1814:1996 1 p. 80-83. 1805: 1799: 1798:Rome 1995 p.206. 1788: 1782: 1771: 1765: 1742: 1736: 1717: 1711: 1708: 1702: 1695: 1689: 1686: 1680: 1673: 1667: 1652: 1646: 1643: 1637: 1634: 1628: 1617: 1611: 1600: 1594: 1579: 1573: 1561: 1498: 1482: 1466: 1438: 1379: 1365: 1344: 1329:L. Junius Brutus 1326: 1320: 1290: 1256: 1250: 1244: 1238: 1232: 1226: 1220: 1207: 1201: 1195: 1189: 1183: 1151: 1145: 1132: 1126: 1109: 1096: 1071: 1064: 1049: 1042: 1028: 1018: 1012: 1006: 1000: 994: 986: 973:togae praetextae 950: 938: 928: 919: 913: 905: 897: 875: 853: 847: 841: 782: 768: 762: 742: 736: 723: 697: 691: 685: 674: 668: 661: 653: 647: 645:Lares Compitales 641: 639:Lares Praestites 629: 627:Lares Praestites 621: 615: 603: 597: 589: 583: 569: 563: 557: 550: 544: 541:Lares Familiares 534: 532:Lares Familiares 528: 520: 514: 512:Lares Praestites 508: 502: 496: 490: 484: 476: 468: 466:Lares Compitales 462: 452: 450:Lares Praestites 446: 426: 413: 397: 391: 338: 305: 289: 261: 255: 249: 227: 144:guardian deities 141: 135: 129: 124: 117: 113: 108: 107: 104: 103: 100: 97: 94: 91: 88: 83: 82: 79: 76: 73: 70: 21: 3690: 3689: 3685: 3684: 3683: 3681: 3680: 3679: 3655: 3654: 3653: 3648: 3644:Myth and ritual 3639:Greek mythology 3600: 3562: 3558:Pignora imperii 3553:Parabiago Plate 3536: 3505: 3464: 3398: 3392: 3374:Sibylline Books 3308: 3287: 3258:Servius Tullius 3221: 3206: 3085: 2801: 2793: 2784: 2754: 2662:On Coming After 2587: 2582: 2581: 2569: 2565: 2548: 2544: 2539: 2535: 2526: 2522: 2516:de Deo Socratis 2513: 2509: 2504: 2500: 2491: 2487: 2478: 2474: 2469: 2465: 2453: 2449: 2444: 2440: 2434:Natural History 2432:also in Pliny, 2431: 2427: 2422: 2418: 2401: 2397: 2385: 2381: 2362: 2358: 2345: 2341: 2336: 2332: 2327: 2323: 2314: 2310: 2305: 2301: 2287: 2283: 2272: 2268: 2263: 2259: 2250: 2246: 2237: 2233: 2216: 2212: 2203: 2199: 2190: 2186: 2181: 2177: 2167:Natural History 2164: 2160: 2155: 2151: 2145: 2141: 2136: 2132: 2127: 2123: 2110: 2106: 2100:Servius Tullius 2097: 2093: 2088: 2084: 2079: 2075: 2070: 2066: 2049: 2045: 2035: 2031: 2013: 2009: 2000: 1996: 1988: 1984: 1969: 1965: 1960: 1956: 1947: 1943: 1938: 1934: 1929: 1925: 1916: 1912: 1907: 1903: 1894: 1890: 1869: 1865: 1852: 1848: 1843: 1839: 1831: 1827: 1822: 1818: 1806: 1802: 1789: 1785: 1772: 1768: 1743: 1739: 1718: 1714: 1709: 1705: 1696: 1692: 1687: 1683: 1674: 1670: 1656:Roman Questions 1653: 1649: 1644: 1640: 1635: 1631: 1618: 1614: 1601: 1597: 1580: 1576: 1562: 1558: 1553: 1525: 1271: 1099:subdivided the 1087: 1035:Servius Tullius 957: 791: 780:Lares Grundules 705: 613:Lares Permarini 561:populi Albenses 555:Lares Grundules 548:Lares Domestici 526:Lares Domestici 437:: the Lares of 375: 342:Lares Grundules 237:Archaic Rome's 235: 122: 115: 111: 85: 67: 63: 35: 28: 23: 22: 15: 12: 11: 5: 3688: 3678: 3677: 3672: 3667: 3650: 3649: 3647: 3646: 3641: 3636: 3631: 3626: 3625: 3624: 3614: 3608: 3606: 3602: 3601: 3599: 3598: 3597: 3596: 3591: 3586: 3576: 3570: 3568: 3564: 3563: 3561: 3560: 3555: 3550: 3544: 3542: 3538: 3537: 3535: 3534: 3529: 3524: 3519: 3513: 3511: 3507: 3506: 3504: 3503: 3498: 3496:Pythagoreanism 3493: 3491:Peripateticism 3488: 3483: 3478: 3472: 3470: 3466: 3465: 3463: 3462: 3461: 3460: 3455: 3450: 3440: 3435: 3430: 3425: 3420: 3415: 3408: 3402: 3400: 3394: 3393: 3391: 3390: 3389: 3388: 3385:The Golden Ass 3376: 3371: 3370: 3369: 3357: 3352: 3351: 3350: 3343: 3331: 3330: 3329: 3316: 3314: 3310: 3309: 3307: 3306: 3304:Barnacle goose 3301: 3295: 3293: 3289: 3288: 3286: 3285: 3280: 3275: 3270: 3265: 3260: 3255: 3250: 3248:Numa Pompilius 3245: 3240: 3235: 3229: 3227: 3223: 3222: 3213: 3211: 3208: 3207: 3205: 3204: 3199: 3194: 3189: 3184: 3179: 3174: 3169: 3164: 3159: 3154: 3149: 3144: 3139: 3134: 3129: 3124: 3119: 3114: 3109: 3104: 3099: 3093: 3091: 3087: 3086: 3084: 3083: 3078: 3073: 3068: 3063: 3058: 3053: 3048: 3043: 3038: 3033: 3028: 3023: 3018: 3013: 3008: 3003: 2998: 2993: 2988: 2983: 2978: 2973: 2968: 2963: 2958: 2953: 2952: 2951: 2941: 2936: 2931: 2926: 2921: 2916: 2911: 2906: 2901: 2896: 2891: 2886: 2881: 2876: 2871: 2866: 2861: 2856: 2851: 2846: 2841: 2836: 2831: 2826: 2821: 2815: 2809: 2795: 2794: 2783: 2782: 2775: 2768: 2760: 2753: 2752:External links 2750: 2749: 2748: 2734:Wiseman, T. P. 2731: 2724: 2717: 2710: 2703: 2686: 2679: 2665: 2658: 2644: 2630: 2609: 2586: 2583: 2580: 2579: 2563: 2542: 2533: 2520: 2507: 2498: 2485: 2472: 2463: 2447: 2438: 2425: 2416: 2395: 2379: 2356: 2339: 2330: 2321: 2308: 2299: 2281: 2266: 2257: 2244: 2231: 2218:family Lares: 2210: 2197: 2184: 2175: 2158: 2149: 2139: 2130: 2121: 2104: 2091: 2082: 2073: 2064: 2043: 2029: 2007: 1994: 1982: 1963: 1954: 1941: 1932: 1923: 1910: 1901: 1888: 1863: 1846: 1844:Lott, 116–117. 1837: 1825: 1816: 1800: 1783: 1766: 1748:'s epic poem, 1737: 1721:Cassius Hemina 1712: 1703: 1690: 1688:Lott, 116–117. 1681: 1668: 1647: 1638: 1629: 1612: 1595: 1585:, at Etruscan 1574: 1555: 1554: 1552: 1549: 1548: 1547: 1542: 1536: 1531: 1524: 1521: 1431:Lar Familiaris 1275:Arval Brethren 1270: 1267: 1172:Lateran Museum 1170:in the former 1143:Genius Augusti 1138:Cisalpine Gaul 1124:Genius Augusti 1086: 1083: 995:). Each Roman 956: 953: 790: 785: 704: 703:Domestic Lares 701: 700: 699: 679: 662: 655: 623: 619:Campus martius 609: 591: 577: 567:feriae Latinae 551: 536: 522: 454: 374: 371: 287:Lar Familiaris 234: 231: 225:agathodaimones 166:household gods 26: 9: 6: 4: 3: 2: 3687: 3676: 3673: 3671: 3670:Roman deities 3668: 3666: 3663: 3662: 3660: 3645: 3642: 3640: 3637: 3635: 3632: 3630: 3627: 3623: 3620: 3619: 3618: 3615: 3613: 3610: 3609: 3607: 3603: 3595: 3592: 3590: 3587: 3585: 3582: 3581: 3580: 3577: 3575: 3572: 3571: 3569: 3565: 3559: 3556: 3554: 3551: 3549: 3546: 3545: 3543: 3539: 3533: 3530: 3528: 3525: 3523: 3520: 3518: 3515: 3514: 3512: 3508: 3502: 3499: 3497: 3494: 3492: 3489: 3487: 3484: 3482: 3479: 3477: 3474: 3473: 3471: 3467: 3459: 3456: 3454: 3451: 3449: 3446: 3445: 3444: 3441: 3439: 3436: 3434: 3431: 3429: 3426: 3424: 3421: 3419: 3418:Imperial cult 3416: 3414: 3413: 3409: 3407: 3404: 3403: 3401: 3399:and practices 3395: 3387: 3386: 3382: 3381: 3380: 3377: 3375: 3372: 3368: 3367: 3363: 3362: 3361: 3358: 3356: 3353: 3349: 3348: 3347:Metamorphoses 3344: 3342: 3341: 3337: 3336: 3335: 3332: 3328: 3327: 3323: 3322: 3321: 3318: 3317: 3315: 3311: 3305: 3302: 3300: 3297: 3296: 3294: 3290: 3284: 3281: 3279: 3276: 3274: 3271: 3269: 3266: 3264: 3263:Ancus Marcius 3261: 3259: 3256: 3254: 3251: 3249: 3246: 3244: 3241: 3239: 3236: 3234: 3231: 3230: 3228: 3224: 3217: 3203: 3200: 3198: 3195: 3193: 3192:Tranquillitas 3190: 3188: 3185: 3183: 3180: 3178: 3175: 3173: 3170: 3168: 3165: 3163: 3160: 3158: 3155: 3153: 3150: 3148: 3145: 3143: 3140: 3138: 3135: 3133: 3130: 3128: 3125: 3123: 3120: 3118: 3115: 3113: 3110: 3108: 3105: 3103: 3100: 3098: 3095: 3094: 3092: 3088: 3082: 3079: 3077: 3074: 3072: 3069: 3067: 3064: 3062: 3059: 3057: 3054: 3052: 3049: 3047: 3044: 3042: 3039: 3037: 3034: 3032: 3029: 3027: 3024: 3022: 3019: 3017: 3014: 3012: 3009: 3007: 3004: 3002: 2999: 2997: 2994: 2992: 2989: 2987: 2984: 2982: 2979: 2977: 2974: 2972: 2969: 2967: 2964: 2962: 2959: 2957: 2954: 2950: 2947: 2946: 2945: 2942: 2940: 2937: 2935: 2932: 2930: 2927: 2925: 2922: 2920: 2917: 2915: 2912: 2910: 2907: 2905: 2902: 2900: 2897: 2895: 2892: 2890: 2887: 2885: 2882: 2880: 2877: 2875: 2872: 2870: 2867: 2865: 2862: 2860: 2857: 2855: 2852: 2850: 2847: 2845: 2842: 2840: 2837: 2835: 2832: 2830: 2827: 2825: 2822: 2820: 2817: 2816: 2813: 2810: 2807: 2806: 2805:Dii Consentes 2800: 2796: 2792: 2788: 2781: 2776: 2774: 2769: 2767: 2762: 2761: 2758: 2747: 2743: 2739: 2735: 2732: 2729: 2725: 2722: 2718: 2715: 2711: 2708: 2704: 2702: 2698: 2694: 2690: 2687: 2684: 2680: 2678: 2677:0-521-82827-9 2674: 2670: 2666: 2663: 2659: 2657: 2653: 2649: 2645: 2643: 2639: 2635: 2631: 2629: 2628:0-521-45646-0 2625: 2621: 2618:, Price, S., 2617: 2613: 2610: 2608: 2607:0-521-31682-0 2604: 2600: 2597:, Price, S., 2596: 2592: 2589: 2588: 2576: 2573: 2572:de Reditu suo 2567: 2560: 2556: 2552: 2546: 2537: 2530: 2524: 2517: 2511: 2502: 2495: 2489: 2482: 2476: 2467: 2460: 2457: 2451: 2442: 2435: 2429: 2420: 2413: 2409: 2405: 2404:Lingua Latina 2399: 2393: 2390: 2383: 2376: 2372: 2368: 2367: 2360: 2353: 2349: 2343: 2334: 2325: 2318: 2312: 2303: 2296: 2295:pater patriae 2292: 2285: 2278: 2277: 2270: 2261: 2254: 2248: 2241: 2235: 2228: 2224: 2221: 2214: 2207: 2201: 2194: 2188: 2179: 2172: 2168: 2162: 2153: 2143: 2134: 2125: 2118: 2117:paterfamilias 2114: 2108: 2101: 2095: 2086: 2077: 2068: 2061: 2057: 2053: 2047: 2039: 2033: 2026: 2022: 2017: 2011: 2004: 1998: 1992: 1986: 1979: 1978: 1973: 1967: 1958: 1951: 1945: 1936: 1927: 1920: 1914: 1905: 1898: 1892: 1885: 1881: 1877: 1873: 1867: 1860: 1856: 1850: 1841: 1835: 1829: 1820: 1813: 1810: 1804: 1797: 1793: 1787: 1780: 1776: 1775:De Re Rustica 1770: 1763: 1759: 1755: 1751: 1747: 1741: 1734: 1731:" A. Alföldi 1730: 1726: 1722: 1716: 1707: 1700: 1694: 1685: 1678: 1672: 1665: 1663: 1657: 1651: 1642: 1636:Hunter, 2008. 1633: 1626: 1622: 1616: 1609: 1605: 1599: 1592: 1588: 1584: 1578: 1571: 1570: 1565: 1560: 1556: 1546: 1543: 1540: 1537: 1535: 1532: 1530: 1527: 1526: 1520: 1518: 1514: 1510: 1506: 1502: 1497: 1492: 1491: 1486: 1481: 1476: 1475: 1470: 1465: 1464: 1458: 1449: 1444: 1440: 1437: 1432: 1426: 1424: 1420: 1414: 1411: 1410: 1409:paterfamilias 1405: 1401: 1397: 1390: 1385: 1381: 1378: 1374:of silence" ( 1373: 1369: 1364: 1359: 1356: 1352: 1348: 1343: 1338: 1334: 1330: 1325: 1319: 1314: 1310: 1306: 1302: 1298: 1294: 1289: 1284: 1283:Carmen Arvale 1280: 1276: 1266: 1264: 1260: 1255: 1249: 1243: 1237: 1231: 1225: 1224:ministri vici 1219: 1218:magistri vici 1214: 1209: 1206: 1200: 1199:Lares Augusti 1194: 1193:Lares Augusti 1188: 1187:Lares Augusti 1182: 1173: 1169: 1165: 1161: 1157: 1155: 1150: 1149:Lares Augusti 1144: 1139: 1136: 1131: 1125: 1120: 1116: 1114: 1108: 1107:Lares Augusti 1103: 1102: 1095: 1094: 1082: 1079: 1075: 1070: 1063: 1056: 1052: 1048: 1041: 1036: 1032: 1027: 1022: 1017: 1011: 1005: 999: 993: 992: 985: 984: 974: 970: 966: 961: 952: 949: 948:materfamilias 944: 943: 937: 932: 927: 921: 918: 912: 911: 904: 903: 896: 891: 886: 884: 879: 874: 867: 865: 861: 857: 852: 846: 840: 831: 827: 826: 821: 817: 813: 812:libation bowl 809: 808: 803: 799: 795: 789: 784: 781: 775: 770: 767: 761: 760:paterfamilias 756: 752: 751: 750:paterfamilias 745: 744:all is well. 741: 740:paterfamilias 735: 729: 728: 722: 714: 709: 696: 690: 684: 680: 678: 673: 672:custodes agri 667: 666:Lares Rurales 663: 660: 659:Lares Privati 656: 652: 651:Lares Augusti 646: 640: 635: 634: 628: 624: 620: 614: 610: 607: 602: 596: 592: 588: 587:Lar Militaris 582: 581:Lar Militaris 578: 575: 574: 568: 562: 556: 552: 549: 543: 542: 537: 533: 527: 523: 519: 513: 507: 506:Lares Augusti 501: 495: 489: 483: 482: 475: 474: 467: 461: 460: 455: 451: 445: 440: 436: 435: 434:Lares Augusti 431: 430: 425: 419: 415: 412: 407: 406: 402:as an act of 401: 396: 390: 385: 384:Carmen Arvale 381: 373:Their domains 370: 368: 364: 363: 358: 357: 352: 348: 344: 343: 337: 328: 324: 320: 315: 311: 309: 304: 299: 298: 293: 288: 283: 279: 275: 271: 270: 265: 260: 254: 248: 244: 240: 226: 221: 217: 213: 209: 204: 200: 198: 194: 190: 185: 183: 179: 178: 173: 172: 167: 162: 160: 155: 151: 149: 145: 140: 134: 128: 120: 119: 106: 61: 54: 50: 46: 41: 37: 33: 19: 3548:Gubernaculum 3517:Golden Bough 3486:Neoplatonism 3481:Epicureanism 3410: 3383: 3364: 3345: 3338: 3324: 2943: 2829:Anna Perenna 2803: 2737: 2727: 2720: 2713: 2706: 2692: 2682: 2668: 2661: 2647: 2633: 2619: 2598: 2571: 2566: 2558: 2554: 2550: 2545: 2536: 2528: 2523: 2515: 2510: 2505:Festus, 239. 2501: 2493: 2488: 2480: 2475: 2466: 2455: 2450: 2441: 2433: 2428: 2419: 2411: 2407: 2403: 2398: 2388: 2382: 2364: 2359: 2351: 2342: 2337:Taylor, 299. 2333: 2324: 2316: 2311: 2302: 2294: 2290: 2284: 2274: 2269: 2260: 2252: 2247: 2239: 2234: 2226: 2219: 2213: 2205: 2200: 2192: 2187: 2182:Lott, 28–51. 2178: 2170: 2166: 2161: 2156:Lott, 32 ff. 2152: 2142: 2133: 2124: 2116: 2107: 2094: 2085: 2076: 2067: 2059: 2046: 2038:Fourth Style 2032: 2024: 2020: 2015: 2010: 2002: 1997: 1985: 1975: 1971: 1966: 1957: 1949: 1944: 1935: 1926: 1918: 1913: 1904: 1896: 1891: 1871: 1866: 1858: 1855:1, 1, 19–24. 1849: 1840: 1828: 1819: 1811: 1808: 1803: 1796:L'altro Enea 1795: 1791: 1786: 1778: 1774: 1769: 1757: 1749: 1740: 1732: 1728: 1724: 1715: 1706: 1698: 1693: 1684: 1676: 1671: 1661: 1655: 1650: 1641: 1632: 1620: 1615: 1603: 1598: 1577: 1567: 1559: 1545:Spirit house 1489: 1473: 1453: 1427: 1415: 1407: 1393: 1377:taciti manes 1308: 1272: 1258: 1210: 1176: 1111: 1100: 1088: 1058: 1054: 978: 972: 941: 936:toga virilis 922: 917:salutationes 887: 868: 835: 823: 816:head covered 805: 797: 787: 771: 748: 746: 725: 717: 683:Lares Viales 631: 595:Lares Patrii 571: 433: 424:Lares Viales 404: 376: 360: 354: 341: 332: 307: 295: 294:'s use of a 281: 273: 268: 236: 192: 187:Compared to 186: 175: 169: 163: 156: 152: 59: 58: 45:Lora del Rio 36: 3622:Persecution 3574:Gallo-Roman 3366:Res divinae 3238:Rhea Silvia 2689:Rüpke, Jörg 2494:de Domo sua 2276:Stata Mater 2080:Clarke, 10. 2071:Orr, 15–16. 2060:The Satires 1977:mos maiorum 1777:II 4, 18: " 1342:Mater Larum 1324:Mater Larum 769:(bailiff). 692:, singular 491:) of their 386:are simply 136:, singular 49:Roman Spain 3659:Categories 3567:Variations 3469:Philosophy 3448:Capitolium 3355:Propertius 3122:Averruncus 3107:Aeternitas 3097:Abundantia 3026:Proserpina 2691:(Editor), 2585:References 2527:Arnobius, 2514:Apuleius, 2454:Plutarch, 2412:Saturnalia 2375:Parentalia 2371:Larentalia 2264:Lott, 174. 2242:, 184–186. 2171:In Pisonem 2052:Propertius 1859:De Legibus 1853:Tibullus, 1790:Lycophron 1762:Alba Longa 1750:The Aeneid 1654:Plutarch, 1423:Greek hero 1368:Dea Tacita 1313:Compitalia 1168:bas-relief 1164:Compitalia 1135:provincial 1021:Saturnalia 955:Compitalia 810:holding a 606:Parentalia 601:dii patrii 518:Compitalia 481:Compitalia 206:Fresco in 177:Compitalia 130:; archaic 3594:Mithraism 3579:Mysteries 3428:Palladium 3406:Festivals 3182:Securitas 3132:Concordia 3076:Vertumnus 2894:Dīs Pater 2791:mythology 2616:North, J. 2612:Beard, M. 2595:North, J. 2591:Beard, M. 2559:Ad Uxorem 2481:Aulularia 2479:Plautus, 2470:Lott, 35. 2436:, 36, 70. 2147:occasion. 2062:, 5.30-1. 1897:Aulularia 1895:Plautus, 1792:Alexandra 1587:Tarquinia 1463:di inferi 1404:Lemuralia 1358:leads her 1305:Macrobius 1259:Satyricon 910:salutatio 734:Aulularia 648:(renamed 327:Straubing 3634:Glossary 3605:See also 3501:Stoicism 3476:Cynicism 3438:Pomerium 3397:Concepts 3379:Apuleius 3299:She-wolf 3283:Hersilia 3202:Victoria 3102:Aequitas 3056:Summanus 3046:Silvanus 3031:Quirinus 2961:Libertas 2924:Hercules 2869:Cloacina 2854:Carmenta 2849:Bona Dea 2824:Angerona 2819:Agenoria 2492:Cicero, 2016:lararium 2003:lararium 1991:the poet 1930:Orr, 23. 1884:Hercules 1591:di Manes 1523:See also 1501:Arnobius 1485:Apuleius 1363:ad Manes 1333:chthonic 1254:patronus 1205:Augustus 1093:princeps 1016:compitum 991:pomerium 983:sacellum 873:lararium 864:libation 845:lararium 830:ox-skull 822:shows a 820:tympanum 798:Lararium 766:villicus 677:Tibullus 642:and the 576:of Rome. 488:compites 439:Augustus 347:Dioscuri 292:Menander 269:daimones 243:Etruscan 239:Etruscan 193:ad Larem 182:plebeian 18:Lararium 3617:Decline 3541:Objects 3443:Temples 3423:Charity 3157:Laverna 3147:Fortuna 3137:Feronia 3066:Veritas 3036:Salacia 3021:Priapus 3006:Penates 2986:Neptune 2981:Minerva 2976:Mercury 2939:Jupiter 2879:Dea Dia 2844:Bellona 2799:Deities 2531:, 3.41. 2456:Moralia 2291:equites 2165:Pliny, 2056:Persius 2041:period. 1876:Mercury 1564:"Lares" 1496:lemures 1469:Flaccus 1436:familia 1400:lemures 1396:Feralia 1389:Pompeii 1355:Mercury 1115:Augusti 969:Pompeii 895:lararia 858:in the 851:lararia 839:lararia 788:Lararia 721:penates 564:of the 405:devotio 382:in the 310:(Lar). 278:Plautus 266:' and ' 208:Pompeii 159:Penates 142:) were 3584:Cybele 3510:Events 3458:Celtic 3326:Aeneid 3320:Virgil 3233:Aeneas 3167:Pietas 3152:Fontus 3127:Caelus 3117:Annona 3112:Africa 3081:Vulcan 3041:Saturn 3016:Pomona 2919:Genius 2909:Faunus 2899:Egeria 2839:Aurora 2834:Apollo 2744: 2699: 2675: 2654: 2640: 2626: 2605: 2561:, 6.1. 2350:cites 2348:Festus 2315:Beard 2255:, 355. 2251:Beard 2238:Beard 2220:contra 2021:patera 1882:, and 1880:Apollo 1872:genius 1773:Varro 1746:Virgil 1701:, 139. 1697:Beard 1675:Beard 1513:larvae 1490:genius 1480:genius 1467:). To 1457:Festus 1337:Tellus 1318:maniae 1301:Sabine 1263:lictor 1248:genius 1242:genius 1130:august 1119:Actium 1113:Genius 965:fresco 883:atrium 825:patera 807:genius 802:rhyton 727:genius 573:curiae 463:(also 367:genius 362:patera 356:rhyton 323:patera 319:rhyton 297:heroon 264:heroes 220:genius 216:situla 212:rhyton 123:Latin: 114:-eez, 3453:Cella 3360:Varro 3340:Fasti 3313:Texts 3197:Terra 3177:Salus 3142:Fides 3071:Vesta 3061:Venus 3011:Pluto 3001:Orcus 2956:Liber 2944:Lares 2929:Janus 2914:Flora 2904:Fauna 2884:Diana 2874:Cupid 2864:Ceres 2551:et al 2518:, 15. 2408:Fasti 2389:Fasti 2352:mania 2317:et al 2253:et al 2240:et al 1699:et al 1677:et al 1623:, p. 1551:Notes 1539:Turan 1509:manes 1505:Varro 1474:genii 1372:manes 1347:nymph 1297:Varro 1293:Mania 1236:pater 1230:vicus 1181:vicus 1026:vicus 1001:(pl. 998:vicus 926:bulla 902:domus 774:spelt 633:Regia 411:Lares 395:Lares 389:Lases 282:circa 274:Lares 259:larth 256:, or 133:lasēs 118:-reez 60:Lares 47:) in 3589:Isis 3334:Ovid 3187:Spes 3172:Roma 2971:Mars 2966:Luna 2934:Juno 2889:Dies 2789:and 2742:ISBN 2697:ISBN 2673:ISBN 2652:ISBN 2638:ISBN 2624:ISBN 2603:ISBN 2366:gens 1758:alba 1754:Juno 1477:(s. 1351:Lara 1101:vici 1069:vici 1062:vici 1004:vici 931:toga 888:The 856:toga 842:(s. 689:viae 494:vici 473:vici 447:and 380:Mars 321:and 308:Lare 303:hero 253:lars 214:and 171:vici 112:LAIR 3162:Pax 3051:Sol 2996:Ops 2991:Nox 2553:., 1723:: " 1625:543 1608:Lar 1606:. 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