Beside the discovery in 1955 of the thirteen altars which suggest a federal centre at Lavinium (p.
There was no public cult of Aeneas at Rome itself. the divine ancestor, near Lavinium, recorded by Fabius Pictor and Naevius, has been confirmed by the discovery of a fou rt h - century inscription LARE AINEIA D(ONUM): see S. In addition, the fact that there was a cult ofAeneas Indiges, i.e. The tradition that the Trojan penates had come to Rome from Lavinium is strengthened by the discovery there of the archaic inscription to Castor and Pollux (CASTORSI PODLOQVEIQVE QVROIS) already mentioned (see p. It was Aeneas’s first foundation in Italy according to Timaeus, who learned from local informants that among the holy objects kept at Lavinium was a Trojan earthenware jar which presumably contained the Trojan penates these were originally the gods of the store cupboard ( penus) which later were identified with the Dioscuri, Castor and Pollux. Lavinium, modern Pratica di Mare some sixteen miles south of Rome, is closely linked with Aeneas and the Trojan origin of Rome. Phillips, ‘Odysseus in Italy’, JHS 1953, 53ff. Or the story of Remus may have originated in the fifth or fourth century, when the plebeiansformed a quasi-independent community on the Aventine, the hill with which Remus was especially associated. The twins may represent the Roman form of an early Indo-European myth, or they may have arisen from a misunderstanding of the Etruscan and Greek forms of the one and the same name. The origin of the second brother, Remus, is obscure. Galinsky, Aeneas, Sicily and Rome (1969). Bernardi, ‘Dai Populi Albenses ai Prisci Latini nel Lazio arcaico’, Athenaeum 1964, 223 ff.įor a discussion of the foundation-legends see De Sanctis, Storia, t, ch. Sherwin-White, The Roman Citizenship (1973), 9Īnd A. The Prisci Latini were those who occupied the narrow area, between the Anio and Tiber, that separated Rome from the Sabine country: see A. 49, the number of Latin communities participating in the festival of Jupiter Latiaris in the sixth century was forty-seven. According to Dionysius of Halicarnassus, iv. Supporters of a ‘long’ chronology place the beginning in the tenth century, those of a ‘short’ chronology put it c. For resemblances to and differences from southern Villanovan see t, 483 ff. Gierow, The Iron Age Culture of Latium, I (1966), II. On Latial culture see the massive corpus by P. Ashby, The Roman Campagna in Classical Times (1927, reprinted 1970)
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