Mask Creation Workshop; Spiritual, Ancestral, Personal Exploration

Quam copiosae enim suavitatis illa recordation est: in eodem domicilio antequam nascerer habitavi, in isdem incunabulis infantiae tempora peregi, esodem appellavi parentes, eadem pro me vota excubuerunt, parem ex maiorum imaginibus glorian traxi!

With how much abundance of pleasure that memory is filled: I lived in the same house before I was born, I spent my infancy in the same cradle, I called the same people my parents, they made the same vows for me, I inherited the same glory from the masks of the ancestors!

~ Valerius Maximus 5.5 140B.C.E

Linda et Jamie

Angie, Burnell, Nick and Tiger

Burnell and his Mask

Angie's Mask

Nick's Mask

An excellent, and fun, workshop. What was to be a four hour tour stretched to six hours from 6pm to Midnight. Those attending learned how to make a mold to support the clay sculpture during the curing and also how to condition the clay, which was an unexpected lesson in "waiting is" for the new artists! Finally they began on the actual sculpture of the mask which took self discipline and concentration served on a bed of creativity and inspiration. They also came away with a greater appreciation of artists and their craft: as Jamie said "I had no idea what was involved, I thought we would put the clay on a mold and than ...decorate." Once the masks had the features sculpted than they decorated them with items that could be cured (other items will be added later  at their private domus.)
By the time the masks were cured it was midnight so they were lovingly packed up with their owners and we bid each other farewell until next time!

The Amazing, Colossal Temple on Rome's Quirinal Hill

The Amazing, Colossal Temple on Rome's Quirinal Hill

27January2010

Archeology is one of my main interests, in the past I have been perfectly content to while away the hours kicking around an ancient site and have developed an eye for artifacts – a skill which is now becoming useful here on American soil – although European and Eastern archeology is my main area of interest. Last night’s (26Jan10) symposium at the Parthenon Temple, Nashville, Tn, was a sheer delight for me as Prof. Susann S. Lusnia took her audience through the puzzle that brought her to the conclusion that the Colossal Temple on Quirinal Hill was erected by Septimius Severus and that this East – West  placed Temple was the Temple of Bacchus and Hercules with 72‘ high columns Hill when others were no more then 50’ and grand double stairways leading up the.

To further give credence to her work Severus was from Libya, North Africa, and his patron Gods were Bacchus and Hercules which she substantiated with photos of coins of Severus’ period and Cassius Dio’s statement in his Roman History regarding Severus’ in Liber LXXVII, 16:5:  

“He also spent a great deal uselessly in repairing other buildings and in constructing new ones; for instance, he built a temple of huge size to Bacchus and Hercules.”

On a quick side note it is well known to Historians and Archeologists that  Dio’s Roman Histories have been heavily edited in the 200s C.E. and this is why it is known as the “reader’s digest” of Roman History so more may have been written about the Colossal Temple[i].

Unfortunately the ruins of the Colossal Temple were demolished by Pope Pius V in the 16^th Century to make room for expansion, however a corner of the pediment and a 100 ton block of marble do survive – again, unfortunately it is on the private Colonna estate, the Pallazo Colonna which boast being built in part over ruins of an old Roman Serapeum so they will have to alter their 20 generation history a bit and change their website if Prof. Lusnia’s findings are accepted by her colleagues. After finally convincing contacts for the Colonna family of the validity of her scholarship she is currently awaiting permission from the very private family to view these structures to get a closer look rather than having to study them by photographs. Still this brings us to another most impressive piece of evidence located on the two rare pieces of marble ruins that have somehow survived – an image of what is thought to be Bacchus that resembles the “green man” is on the pediment and that distinct image is *only* found on structures erected by Severus in Rome.

Rather than simply an academic lecture based on information that could be found in a good batch of textbooks this lecture presented the audience with the latest findings based on archeological and historical scholarship putting to the test Renaissance architects such as the famous and magnificent Palladio (1508 – 1580) who stated this was the location of the Temple of Serapis[ii] and at times would embellish his wonderful drawings according to how he thought that things should look rather than how they actually were. This occurred in the past mainly because they could get away with it, and also, more honestly, because based on the history as they knew it and without modern tools this was “educated opinion” of the time.

Take for example Palladio’s drawing of the Temple of Minerva in Assisi in which the columns are narrower at the bottom (it is in jstor but I do not have access) in which François Boucher (1703 -1770) refers to Palladio’s rendering as an example of “creative rearranging[iii].”

When comparing the Temple of Minerva to Palladio’s drawing Goethe (1749 – 1832) stated:

“…how little accepted tradition is to be trusted. Palladio on whom I relied implicitly, made a sketch of this temple, but he cannot have seen it personally for he puts real pedestals on the ground which gives the columns a disproportionate height and make the whole a Palmyra monstrosity instead of the great loveliness of the real thing[iv].”

Here are photos of the actual Temple of Minerva in Assisi that dismiss that part of his drawing: http://penelope.uchicago.edu/Thayer/E/Gazetteer/Places/Europe/Italy/Umbria/Perugia/Assisi/Assisi/Roman/Temple_of_Minerva/home.html

These findings are not yet published yet – but will be soon in “Archaeology” and “The American Journal of Archeology”, so last night I was fortunate to have a preview.

According to Prof. Lusnia, who spent 8 years in Rome, the Colossal Temple was erroneously labeled a Temple of Giove and the Templum Solis Aureliani. It was also referred to as the Place of Maecenas and also the Frontispicium Neronis in the Renaissance mainly due to a Medieval Tower addition found on a drawing from the Medieval era and was romantically thought to be the tower where Nero stood to watch Rome burn. In Medieval Rome there were many such towers, mostly for safety sake so that people could safely spy on the city and surrounding countryside. It was also thought to be a Temple of Serapis wrongly attributed to Caracalla.

Prof. Lusnia’s evidence negates the more recent 2004 article in AJA by Rabun Taylor “Hadrian's Serapeum in Rome [v] ” in which he believes the origins of the Colossal Temple is a Temple of Serapis, ascribed to Hadrian and Antoninus Pius instead of Severus. This is largely based on one block used for the flooring in a later structure which, when turned over, was found to have a vague hidden inscription referring to Serapis – the problem with this is that it was common to recycle materials from buildings within the region and also the block was much too small to have been used in the Colossal Temple.

This is really new scholarship and like most scholarship that challenges older ideas it will be interesting to watch how it unfolds.

Prof. Lusnia took those attending on a fascinating journey of ancient Rome through archeology, and also art, complete with images that I do not have so to learn all that was included in the symposium we must wait until her article comes out in the aforementioned journals.

Here is Prof. Lusnia’s article on the  “Septizonium erected by Septimius Severus” which was also covered as part of the evidence regarding the Colossal Temple:

http://www.roger-pearse.com/weblog/?p=3046

More info regarding Prof. Susann Lusnia:

http://www.archaeological.org/webinfo.php?page=10224&lid=200

http://tulane.academia.edu/SusannLusnia

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[i]  http://bmcr.brynmawr.edu/2005/2005-03-07.html

[ii] “The Four Books on Architecture” by Andrea Palladio 1570 The MIT Press Edition: September 9, 2002 ISBN-10: 0262661330

[iii] “Learning from Palladio” by Branko Mitrović W.W. Norton & Co.; illustrated edition edition May 2004 p.136 ISBN-10: 0393731162

[iv] “Representation of Places: Reality and Realism in City Design” By Peter Bosselmann University of California Press; 1 edition April 20, 1998 p.160 ISBN-10: 0520206584

[v] Rabun Taylor “Hadrian's Serapeum in Rome” American journal of archaeology   ISSN 0002-9114 2004

Minerva: the Goddess of a Thousand Works

Minerva: the Goddess of a Thousand Works (Ovidus Fasti III)

“O Minerva, You have always come to my aid with Your counsels, witness to the existence of my works”

Cicero De Domo sua ad Pontifices 144

Minerva is wisdom, She is a goddess of many attributes, She is the guardian of life, preserving the intellectual and spiritual principle through Her protective power and under the providence of divine intelligence.

We have come to know Minerva as having shared characteristics with the Greek Athena, including Her parentage. Minerva’s father was thought to be Pallas the Giant (although Pallas could be a variety of mentors or figures) or the daughter of Metis and Iuppiter (Tinia) springing from His head, reminiscent of Athena; tales of how She came to be are many and varied.[1]

Some scholars believe She, Menrva, came from Falerii, now known as Civita Castellana, then a small hamlet on the right side of the Tiber. There She was worshipped as the protectress of handicraft and also of the working man, a very important aspect to the Ancient Roman people. The Etruscans brought this Goddess to Rome as part of the Capitoline Triad of Iuppiter, Iuno and Minerva.

Under the reign of the last King of Rome, Lucius Tarquinius Superbus, a Temple was constructed to rever them on Capitoline Hill; Aedes Iovis Optimi Maximi Capitolini. There were three separate chambers for these most important Deities: Iuno Regina on the Left, Iuppiter in the center and Minerva on the right. This was the second Capitoline Triad, the first predated the Roman Republic and came to be known as the Archaic Triad of Iuppiter, Mars and Quirinus. Tuscan craftsmen built the magnificent Etruscan Temple of Minerva and to honor them the area where they lived, at the foot of the Capitoline, was named for them in perpetuity; the Vicus Tuscus.[2] [3]

Minerva is not just a symbol of divine intellect but She gifts humans who seek Her guidance and induces meditations of intellectual illumination; wisdom.

“Come now, golden haired Minerva, to favor the task I've begun”

Ovidus Fasti 6.652

She is a God of the people, revered by patricians and plebians alike, Her sense of fairness and equity endears Her to those who talents, rather than birth, set them apart from others.

Minerva’s Temple on the Aventine in the 3^rd century was host to the collegium of scribae and histriones who were dramatic authors and actors and where their archives were held. As a result of this an entire community of poets, including Ennius, took up residency on the Aventine, the traditional home of the plebs, close to Her Temple.[4] In Mid March plebian festivals were celebrated at the sanctuary of Minerva. These were guild festivals held during the Quinquatrus (March 19-26) to celebrate the anniversary of the consecration of Her Temple on the Aventine and included all the arts and trades sacred to Minerva: sculptors, painters, physician, teachers, weavers, fullers, dyers and cobblers.[5] The Temple of Minerva Medica on the Esquiline also was very much of the celebration with four days of sacrifices and competitions, mostly gladiatorial. Outstanding teachers were rewarded with the title “minerval” which is still continued today in various societies.[6] [7]

"After a one day interval, the rites of Minerva are performed, which take their name from the sequence of five days. The first day is bloodless, and sword fights are unlawful, because Minerva was born on that very day. The next four are celebrated with gladiatorial shows, the warlike goddess delights in naked swords. Pray now you boys and tender girls to Pallas: he who can truly please Pallas, is learned. Pleasing Pallas let girls learn to card wool, and how to unwind the full distaff. She shows how to draw the shuttle through the firm Warp, and close up loose threads with the comb. Worship her, you who remove stains from damaged clothes, Worship her, you who ready bronze cauldrons for fleeces. If Pallas frowns, no one could make good shoes, Even if he were more skilled than Tychius: and even if he were cleverer with his hands Than Epeus once was, he'll be useless if Pallas is angry. You too who drive away ills with Apollo's art, bring a few gifts of your own for the goddess: and don't scorn her, you schoolmasters, a tribe so often cheated of its pay: she attracts new pupils: nor you engravers, and painters with encaustics, nor you who carve the stone with a skilful hand. She's the goddess of a thousand things: and song for sure: If I'm worthy may she be a friend to my endeavors. Where the Caelian Hill slopes down to the plain, at the point where the street's almost, but not quite, level, you can see the little shrine of Minerva Capta, which the Goddess first occupied on Her birthday. The source of the name is doubtful: we speak of `Capital' ingenuity: the goddess is herself ingenious. Or is it because, motherless, she leapt, with a shield from the crown of her father's head (caput)? Or because she came to us as a `captive' from the conquest Of Falerii? This, an ancient inscription claims. Or because her law ordains `capital' punishment for receiving things stolen from that place? By whatever logic your title's derived, Pallas, Shield our leaders with your aegis forever."

Ovidus, Fasti III; 809-848

In the Eleusinian mysteries it is Minerva herself who preserves the very heart of Bacchus protecting the freedoms He represents and also His mysteries which gifts his cultores with possession and empowerment directly by the God’s divine self. Although this article is about Minerva I mention Bacchus and the mysteries (incl. Orphic) because She is inextricably tied to Bacchus as His birth, the rising sun, is the rising of intellectual light and its manifestations and therefore under her dominion.  Her connection with Bacchus is thusly immortalized in the following poem:

“To Minerva” by Proclus (3^rd Century C.E.)

“Daughter of ægis-bearing Jove, divine,

Propitious to thy votaries’ prayer incline;

From thy great father’s fount supremely bright,

Like fire resounding, leaping into light.

Shield-bearing goddess, hear, to whom belong

A manly mind, and power to tame the strong!

Oh, sprung from matchless might, with joyful mind

Accept this hymn; benevolent and kind!

The holy gates of wisdom, by thy hand

Are wide unfolded; and the daring band

Of earth-born giants, that in impious fight

Strove with thy fire, were vanquished by thy might.

Once by thy care, as sacred poets sing,

The heart of Bacchus, swiftly-slaughtered king,

Was sav’d in Æther, when, with fury fired,

The Titans fell against his life conspired;

And with relentless rage and thirst for gore,

Their hands his members into fragments tore:

But ever watchful of thy father’s will,

Thy power preserv’d him from succeeding ill,

Till from the secret counsels of his fire,

And born from Semelé through heavenly sire,

Great Dionysus to the world at length

Again appeared with renovated strength.

Once, too, thy warlike ax, with matchless sway,

Lopped from their savage necks the heads away

Of furious beasts, and thus the pests destroyed

Which long all-seeing Hecaté annoyed.

By thee benevolent great Juno’s might

Was roused, to furnish mortals with delight.

And thro’ life’s wide and various range, ’t is thine

Each part to beautify with art divine:

Invigorated hence by thee, we find

A demiurgic impulse in the mind.

Towers proudly raised, and for protection strong,

To thee, dread guardian deity, belong,

As proper symbols of th’ exalted height

Thy series claims amidst the courts of light.

Lands are beloved by thee, to learning prone,

And Athens, Oh Athena, is thy own!

Great goddess, hear! and on my dark’ned mind

Pour thy pure light in measure unconfined;—

That sacred light, Oh all-protecting queen,

Which beams eternal from thy face serene.

My soul, while wand’ring on the earth, inspire

With thy own blessed and impulsive fire:

And from thy fables, mystic and divine,

Give all her powers with holy light to shine.

Give love, give wisdom, and a power to love,

Incessant tending to the realms above;

Such as unconscious of base earth’s control

Gently attracts the vice-subduing soul:

From night’s dark region aids her to retire,

And once more gain the palace of her sire.

O all-propitious to my prayer incline!

Nor let those horrid punishments be mine

Which guilty souls in Tartarus confine,

With fetters fast’ned to its brazen floors,

And lock’d by hell’s tremendous iron doors.

Hear me, and save (for power is all thine own)

A soul desirous to be thine alone.”

We see the connection of Bacchus and Minerva again in the celebration of the elderly Goddess, Anna Perenna on March 15th.  Mars became enamored of the virgin Minerva’s beauty and asked Anna Perenna to intercede on his behalf, like most ancient tales it took an unexpected turn. Anna Perenna disguised Herself as Minerva on the wedding day but Mars found out just in time and the wedding never happened.[8] Anna Perenna is a Goddess of “the turning of the years” or circle of life and also as a fertility procuring entity. Because of these attributes the festival of the fertility god Liber Pater, later equated with Bacchus, included a remembrance of Anna Perenna as elderly women donning ivy crowns offered sacrifice to the fertility god and through these venerable women the requests of their younger counterparts for children was channeled.[9] [10] [11]

In the context of the Orphic mysteries Minerva reveals the rhythmical dance of the celestial bodies[12] and while she remains with Iuppiter she is wisdom but when she is in the company of the Dii Consentes she also reveals the power of Virtue.[13]

The fiery Minerva as a Novensides is known to hurl thunderbolts,[14] to be a Goddess of Victory,[15] Patron Goddess of Domitian as Minerva Chaldica forever immortalized on his coinage,[16] and interpreted by the stoics to be a moon element. [17]The anniversary of Mens (Intelligence) on June 8 finds, at the end of a long day and night of celebration, flute players drunk, in masks and other disguises arrive at the Temple of Minerva in reverence to the Goddess who invented their flutes and their music.[18] [19] She is worshipped at Luceria in Apulia as Minerva Achaea, where cultores leave votive gifts.  Preserved at this Temple were arms purported to be those of Diomedes himself.[20] Sacred to Her are the Owl and Olive.

In Rome she is also known as the Goddess of Warriors, of strategic defense in War, depicted wearing armor, a helmet and carrying a spear.

“Proud, warlike Goddess, great honor and wisdom of Your Father, powerful in war are You, on whom the grim helmet is borne with its frightful decoration, speckled with the Gorgon's blood that glows more violent with increasing rage, never has Mavors or Bellona with Her battle spear inspired more ardent calls to arms on the war trumpets than You. May You with Your nod accept this sacrificial offering. Whether You come from Mount Pandion to our rites by night, or from dancing happily in Ainian Itone, or from washing once more Your hair in the waters of Libyan Triton, or whether the winged axle of your war chariot, with its paired pure-bred horses carries you astride its beam, shouting aloud, now, to You, we dedicate the shattered spoils of virile men and their battered armour. Should I return to my Parthaonian fields, and upon being sighted Martian Pleuron should throw open wide her gates for me, then amid her hills, at the center of the city, I shall dedicate to you a golden temple where it may be your pleasure to look upon Ionian storms, and where Achelous tosses about his flaxen hair to disturb the sea where it leaves behind the breakers of Echinades. In here will I display accounts of ancestral wars and the death-masks of great hearted kings, and affix the arms of the proud in the rotunda that I have returned with myself, taken at the cost of my own blood, and those, Tritonia, that you will grant when Thebes is captured. There a hundred Calydonian virgins will serve in devotions at your altar, shall duly twine the Actaean torches, and weave from Your chaste olive tree purple sacrificial fillets with snow white strands of wool. At nightly vigils an aged priestess will tend your altar's fire, and never will she neglect to safeguard your modesty, attending in secret to the rites of your boudoir. To you in war, to you in peace, the first fruits of our labors shall be borne, without offence to Diana.”

Statius Thebaid 2.715-42

There is no way in this brief treatise can I  cover the scope of this Great Goddesses attributes, tales of Her accomplishments and experiences and countless songs and poetry in her honor but I implore anyone to go in search of these many jewels for a rewarding experience.

I shall end with a very important aspect of Minerva with a piece of history and a finally a touching poem.

Inscribed plaques dedicated to Minerva the Mindful fashioned by a Roman Matron, Tullia Superiana commemorating the sacrifice of a white cow made in fulfillment of a vow by a slave for the recovery of his sight and a votive display of gratitude for restoring her hair:

“Felix Asianus, public slave of the pontiffs, gladly and sincerely discharged his vow of a white heifer to rustic Bona Dea Felicula (Good Goddess Felicula) for the restoration of his eyesight. He had been given up by the doctors, but after ten months he was cured by the favor of the Mistress and her remedies.” (CIL 6.68)[21]

“In payment of her vow Tullia Superiana dedicates this plaque willingly and deservedly to Minerva the Mindful for having restored her hair.”[22]

“In Vita Minerva”

Oliver Wendell Holmes

Vex not the Muse with idle prayers,--

She will not hear thy call;

She steals upon thee unawares,

Or seeks thee not at all.

Soft as the moonbeams when they sought

Endymion's fragrant bower,

She parts the whispering leaves of thought

To show her full-blown flower.

For thee her wooing hour has passed,

The singing birds have flown,

And winter comes with icy blast

To chill thy buds unblown.

Yet, though the woods no longer thrill

As once their arches rung,

Sweet echoes hover round thee still

Of songs thy summer sung.

Live in thy past; await no more

The rush of heaven-sent wings;

Earth still has music left in store

While Memory sighs and sings.

©Aquila 04March2011

  1 T1.    1    Takacs, Sarolta A. (2008) “Vestal Virgins, Sybils, and Matrons” (p. 48)

2.         2 Fishwick, Duncan (1987). "Seneca and the Temple of Divus Claudius" (pp. 253–254). Britannia 22 (pp. 137–141).

3.        3  Carter, Jess Benedict (1911) The Religious Life of Ancient Rome” (pp. 25-26).

4.          4. Florence Dupont, “Daily Life in Ancient Rome”  (p. 154)

5.         5 Ibid. (p. 200)

6.         6 Turcan, R. (1998) “The Gods of Ancient Rome” (p.67)

7.         7 Ovidus, Fasti III; 814

8.         8 Ibid,  523-710

9.        9  Ibid. 713-808

10.     10  Takacs, Sarolta A. (2008) “Vestal Virgins, Sybils, and Matrons” (p. 42)

11.     11.  Bruhl, A.(1953) “Liber Pater” (PP. 13-29)

12.     12.  Proclus, Crat., p. 118

13.     13.  Ibid, Tim., i.52

14.      14. Dumezil, Georges (1996) “Archaic Roman Religion” Vol II (p. 643) Servius II, Aen, 1:42

15.     15  Ibid (p. 674)

16.     16  Ibid (p. 688)

17.     17  Girard, J. (1981) “Domitien et Minerve : une predilection imperiale” (pp. 233-245)

18.      18 Turcan, R. (1998) “The Gods of Ancient Rome” (p.74)

19.     19  Ovidus, Fasti VI; 696

20.      20 Aristotle Mirab. Narrat. 117

21.      21 Warrior, Valerie M. (2006) “Roman Religion” (p. 26)

22.      22 Warrior, Valerie M. (2006) “Roman Religion, A Sourcebook” (p. 9)

Invita Minerva

Not of desire alone is music born,

Not till the Muse wills is our passion crowned;

Unsought she comes; if sought, but seldom found,

Repaying thus our longing with her scorn.

Hence is it poets often are forlorn,

In super-subtle chains of silence bound,

And mid the crowds that compass them around

Still dwell in isolation night and morn,

With knitted brow and cheek all passion-pale

Showing the baffled purpose of the mind.

Hence is it I, that find no prayers avail

To move my Lyric mistress to be kind,

Have stolen away into this leafy dale

Drawn by the flutings of the silvery wind.

Thomas Bailey Aldrich

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