The Goddess Fortuna in Imperial Rome: Cult, Art, Text - University of ...

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discussed below, demonstrates that people from all levels of society expressed themselves openly on the occasion of their death, by appealing to Fortuna. In Pompeii, the early first century CE tomb of the freedwoman Naevoleia Tyche houses a relief sculpture of a sailing ship. 1094 From as early as Hellenistic times the motif of the sailing ship was considered a symbol for the departing dead and an iconographically-related trait of Fortuna, who was associated with safety in sailing and harbors as early as the Hellenistic period. 1095 Later, the role of Fortuna as patron of the sea became entwined with the role of the emperor. 1096 Fortuna Redux and Fortuna Augusta became instrumental in the safety of the grain shipments to Italy, given Fortuna’s long-standing role as a god of transportation and, subsequently, commerce. The Severan-dated Sacello di Silvano, already discussed on many occasions, was a cult room in the back of a bakery in Ostia depicts Alexander, the emperor Caracalla, Isis, Fortuna, and Annona (whose iconography defines her as the Fortuna of the grain dole) in a wall painting, underlining the associative iconography of Roman emperor, Egypt (through Isis and Alexander), Fortuna Augusta (or Redux), and Annona. 1097 As stated above, when Roman emperors were commonly depicted as gods, empresses appeared as goddesses. 1098 This phenomenon filtered down through 1094 Toynbee (1971) 125. 1095 See above. 1096 Tuck (1997) 20-66, 77-83. 1097 Bakker (1994) 134-167, 251-254, 262-270. 1098 Matheson (1996) 182-193, Mikocki (1995), both reviewed by D’Ambra (1998) 546-553. 347
society and was readily adopted by the freedmen class for use in art, primarily tomb settings. Two famous examples depict the deceased, Claudia Iusta and Julia Secunda, as Fortuna on their tombs. The tomb of Claudia Iusta has become a frequently cited example of the use of Fortuna in non-elite art. 1099 There are portraits of her, depicted as Fortuna, her husband, C. Iulius Germanus, and their daughter. According to the inscription Fortunae sacrum/ Claudiae Iustae (CIL 6.3691), the site was dedicated to Fortuna. It is possible that, given the link between the Fortuna shrine and the portrayal of Claudia Iusta as Fortuna, she paid for the funerary monument. Just as the iconography of the tomb of Naevoleia Tyche in Pompeii suggests that she paid for the tomb, it appears that Claudia Iusta also paid for her own funerary monument. Claudia could be depicting herself as the symbol of the monetary fortune of her family, just as Fortuna appears prominently in the fresco depicting the life (and attained wealth) of the freedman Trimalchio and throughout the wall paintings in the House of the Vettii, freedmen brothers who struck it rich in post- earthquake Pompeii. 1100 Likewise, the tomb of Julia Secunda is an important document of the meaning of Fortuna in Roman society. 1101 According to the funerary inscription, Julia died in a storm at sea before reaching the age of twelve. The tomb 1099 Wrede (1981) 233-234; Matheson (1996) 189; Kleiner (1987) 253-256. 1100 Fortuna appears prominently in two wall paintings in the house, one by the strongbox (arca): discussed in Clarke (1991) 223. 348
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Copyright by Darius Andre Arya 2002
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The Goddess Fortuna in Imperial Rom
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Acknowledgements This study of Fort
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the moment I arrived in Texas, this
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influenced the image of Tyche as mu
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Fortuna: multivalent (beneficent an
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Fortuna “installations” in the
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The Antonines and Severans ........
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unique creation from Sparta, which
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slightly to the viewer’s left; th
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The mural crown of Tyche was derive
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Vergil’s Aeneid (6.626-670), whic
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shoulders his father, Anchises (who
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mural crown itself. Two gates are o
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The Sparta Tyche head, with the fig
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By virtue of the depiction of the w
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of Augustus. 51 The emperor also cr
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agora analogous to the Tyche statue
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The basic information about the sta
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figured prominently in other Seleuc
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vicinity of the Theater of Marcellu
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ecame visually canonized through he
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Most scholars, instead, identify th
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coinage in the East. The city becam
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triad. 103 The Tyche of Antioch sea
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emperor. The first Tyche statue con
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fortune of a city, and the fortune
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eginnings. Ferre, “to bring,” a
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SCOPE OF THE STUDY Recent studies o
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as many scholars often conclude. 13
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characteristics of Tyche has obscur
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goddess was a central feature in th
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Initial inquiries into the relation
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Chapter 2: The interrelationship be
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Fortuna” does not necessarily des
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conquered one’s own city). 154 Th
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Fortuna: multivalent (beneficent an
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Respiciens (Cicero, leg., 2.28), an
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cases, the two Fortuna goddesses ar
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adorned the bronze 178 cult statue
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econstruction of the entire site at
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Max. 1.8.11, Ovid, Fasti, 6.569-572
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Cornucopia The account of one of th
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chthonic deities. 213 By the first
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grain, e.g., the Tychai of Alexandr
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fourth century depict the goddess w
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the relief, has questioned the iden
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an independent symbol of power. 252
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The concept of Tyche standing preca
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statuary depicting Fortuna holding
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an apple tree branch in her left ha
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The wheel, in a negative sense, as
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Tyche in the sixth century BCE rema
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securely-identified Fortuna-type fi
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a term; indeed, the Romans never de
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artistic representations (discussed
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In particular, the Tabula of Cebes,
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Hellenistic depictions of Tyche, ac
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Writing in Greek, Plutarch defines
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two essays on Alexander served as a
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“ἤόόὶάὶίίίὴ
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depended on its dedicator, the circ
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disagreements on Plutarch’s trans
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features common to her artistic rep
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stormy sea crossing (319B-D). This
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individuals. 355 In Plutarch’s hi
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Arete-Tyche topos Plutarch’s essa
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Historians also recognized Tyche’
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In On the Fortune of the Romans, Pl
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protecting Rome throughout history
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Plutarch reveals that the reigns of
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the East as early as the second cen
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honor gods, speak to and for cities
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the demise of Greek power and the r
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defeats of Philip V and Antiochus I
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Fortune of the Romans, however, dem
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Chapter 3: Fortuna and the late Rep
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throne, another, naked, holding a g
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of the period immediately after the
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including Stoicism. Indeed, the Tyc
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individual identified as such. 439
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The Greek city states and citizens
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great influence in Caesarian and Au
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events that took place in the fifth
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Roman deities, 474 became less the
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Personal relations with Fortuna in
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Primigenia, Antium, and the Tyche o
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epiphany of the god, akin to appear
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goddess, successfully blended with
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(8.26.3). Both Greek terms underlin
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uncertain deity and ensurer of vict
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architectural complex, in particula
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had just been rebuilt recently, was
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of the round temple and long portic
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associative iconography of the Roma
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Pythagorean doctrines, which flouri
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to Dem, 153, 474). Triptolemus was
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and Augustus. 575 The Temple of For
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Sulla, 34.3). He designated Lucullu
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mural crown). 586 The affinity betw
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Sulla also fostered personal relati
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constructed a massive temple dedica
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essentially muscled in on Lucullus
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archaeological remains justify Coar
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Capitoline), thereby demonstrating
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the Augustan building program, in t
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This new attribution of the Fortuna
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symbolic ramifications. 639 Not onl
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his household in 12 CE to the shrin
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creation of the cult of divus Iuliu
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BCE. Indeed, recent study suggests
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tyche. 665 The association between
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Through his subsequent dedication o
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pietas, reflects Lucius’ fraterna
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Valeria and Sulla and to the Graeco
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In conclusion, the Late Republican
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of Hellenistic Alexandria, created
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According to the new study, the ter
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the sea with a fisherman’s vessel
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generals, that Victory and Good For
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eligio-political Augustan program i
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audience and context. As a result o
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With the victory of Octavian over M
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the fact that the entrances faced o
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entrance into Augustus’ Mausoleum
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studies, Caesar’s role in these p
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Agrippa, 741 would actually succeed
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libraries. In doing so, Caesar join
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Nile, a common feature of Isiac san
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echoed in the creation of the Tycha
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the Italian Fortuna cult by the end
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The planning (and possible construc
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The Augustan Campus Martius related
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and the sentiments of victory that
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The earliest mention of the water b
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dedicated on September 23, Augustus
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Apollo from nearby Seleucia; Apollo
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Chapter 5: Fortuna in Augustan Rome
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of dynastic succession, for the Jul
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complexity of these cults in Rome.
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two stanzas of I.35, Nisbet and Hub
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Fortuna as other deities of Rome, a
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asking Fortuna to protect Augustus,
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Rome (both of which utilized Antium
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with an actual prayer to the goddes
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Through her many epithets (90), 855
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In the second century CE, the priva
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predominant, private and public shr
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Aurelius Urbanus/ ex voto” next t
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well as goddess who could turn arou
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FORTUNA IN THE MARS ULTOR PEDIMENT
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The pairing of Fortuna and Venus in
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Lucan's choice of the mural crown f
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lituus, in the Mars Ultor panel as
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[Aram Fortunam Reducis ante ae]des
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Page 361: The association between non-elites
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Page 377 and 378: The rise of the Flavians signaled a
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Page 381 and 382: Many other episodes demonstrate the
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Page 385 and 386: Bibliography Abramenko, A. (1993).
Page 387 and 388: Bemmann, K. (1992). Füllhörner in
Page 389 and 390: Cahn, H. A. (1981). "Abundantia," L
Page 391 and 392: _________. (1993). Lazio, (Guide Ar
Page 393 and 394: Dohrn, T. (1960). Die Tyche von Ant
Page 395 and 396: Forni, G. (1989). La Fortuna dei Ro
Page 397 and 398: Gersht, R. (1984). "The Tyche of Ca
Page 399 and 400: Hallett, C. H. (1995). “Kopienkri
Page 401 and 402: Hornum, M. B. (1993). Nemesis, The
Page 403 and 404: Koeppel, G. (1983). “Die historis
Page 405 and 406: Levi, M. A. (1980). “’Fortuna-f
Page 407 and 408: Martin, H. G. (1987). Römische Tem
Page 409 and 410: Naumann, F. (1983). Der Ikonographi
Page 411 and 412: Perry, B. E. (1967). The Ancient Ro
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________. (1994). “Caesar: civil
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____________. (2000). “Nero and t
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Tobin, J. (1993). "Some new thought
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Viscogliosi, A. (1996). “Il tempi
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Zanker, P. (1984) Il Foro di August
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