Abstract
Livy’s first pentad of Ab Urbe Condita begins and ends with the founding and refounding of the city. Both are achieved first through violence and then through the establishment and re-establishment of religious authority and the restoration of Rome’s relationship with its gods. This article examines the connection Livy makes between Numa and Camillus and the place of religion within the refoundation narratives. The religious topography of Rome is essential to Camillus’ argument for the Romans to remain in the city following the Gallic sack. By citing particular priesthoods, the flamen Dialis and the Vestal Virgins in particular, both of which were established or developed by Numa, Livy not only constructs Camillus as a new Numa but also promotes these priesthoods as monumenta. Camillus’ speech forges direct connections between Rome’s conditores, the topography of the city, the devotion to its gods, and the city’s continued glory.
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Articles in the same Issue
- Frontmatter
- Frontmatter
- Editorial Introduction to Volume Six
- Articles
- Divine Vengeance in Herodotus’ Histories
- Routes across Calabria in Antiquity: Locri Epizephiri’s communications over the peninsula and its control of the Tyrrhenian littoral
- Camillus as Numa: religion in Livy’s refoundation narratives
- Athens and the Anchoring of Roman Rule in the First Century BCE (67–17)
- Ius vitae necisque: the politics of killing children
- Between Ideology and Social Practice: Baths and Bathing in Christian Communities in Late Antiquity
Articles in the same Issue
- Frontmatter
- Frontmatter
- Editorial Introduction to Volume Six
- Articles
- Divine Vengeance in Herodotus’ Histories
- Routes across Calabria in Antiquity: Locri Epizephiri’s communications over the peninsula and its control of the Tyrrhenian littoral
- Camillus as Numa: religion in Livy’s refoundation narratives
- Athens and the Anchoring of Roman Rule in the First Century BCE (67–17)
- Ius vitae necisque: the politics of killing children
- Between Ideology and Social Practice: Baths and Bathing in Christian Communities in Late Antiquity