By Franz Altheim
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Extra resources for A History of Roman Religion
T. Quinctio quartum consule ad moenia urbis Romae impune armatos venisse”). Had I known EMOTION, RESTRAINT, AND COMMUNITY IN ANCIENT ROME that this disgrace (ignominia) loomed over this year, I would have avoided this honorable office (honos) by exile or death, had no other escape been available. 16 This is just the way things are, and, because they are this way, he sees himself being seen as discredited and devalued, tarred with the brush of ignominia. And—in Roman terms—not unreasonably: because he is consul, this is “his” year, and it will be inscribed as such, under his name and the name of his colleague, on Rome’s official calendar (fasti), along with such notable events as occurred in its course (indeed, the words “Aequos et Volscos .
14. 49, Dig. 47. 10. 1. 5 and 47. 10. 15. 27, cf. 1. 4),30 or being called into court by my freedman or child (Dig. 2. 4. 10. 12), or being involved in other legal procedures that bring my existimatio into question (Dig. 3. 3. 25. ). EMOTION, RESTRAINT, AND COMMUNITY IN ANCIENT ROME The evidence ranges from the fanciful narratives of myth to the codified principles of law, and the consistency in point of view is enough to suggest that even the thought-world of the fanciful is in this matter closer to the law than might first be supposed.
It is certainly the case that the emotion is mentioned and discussed with special frequency in connection with those whose roles in the household are particularly important, though their capacities for self-control are thought to be underdeveloped relative to those of the adult male: I mean children and women. The verecundia of the Roman child before the parent—and, above all, of the son before the father—is perhaps the archetypal case, always matching restraint of the self and concern for one’s own face with concern for the interests and face of the other.
A History of Roman Religion by Franz Altheim