#iupiter

"O Iuppiter, who does cherish and nurture the human race, through whom we live and draw the breath of being, in whom rest the hopes and lives of all humankind, I pray You grant that this day may prosper that which I have in hand."

Now, I posted about spooky moments/horror in Greek mythology on @androphonos-theoi, and said I would discuss the Roman side of things here. Very first, we must discuss the elephant in the room:

Medusa. Medusa is a controversial figure, to say the least, but the very fact that everyone agrees on is she is a woman with serpents for hair whose gaze turns those who look upon it to stone. There are different versions of her myth, but I am here to talk about the Roman version - at least, ONE Roman version.

That is the thing that must be covered first: Ovid’s Metamorphoses were never a religious text. They were a story he was writing, like any author today. They were never used religiously. In fact, he was exiled for his provocative stories. But they are popular for a reason.

His take on Medusa’s story is one that’s become quite famous: Medusa was raped in Minerva’s temple by Neptune. As punishment, Minerva turned Medusa into a monster. When Perseus slew her, Pegasus and Chrysaor sprang from her neck.

There’s already horror in this - gendered violence, assault, and victim blaming on Minerva’s part. Add to that, looking at anyone turns them to stone. That is also horrific.

But it is important for us to know that Ovid was never writing religiously - he wrote for an audience, he wrote stories. This happened all the time in Ancient Rome. Even texts like The Aeneid weren’t used religiously - even though it may have been believed that Aeneas, son of Venus, was an ancestor to Romulus and the founder of Lavinium, Vergil’s story itself was not a sacred text like the Bible or Quran. Rome did have sacred texts, such as prophecy scrolls that were consulted during times of distress. There were also augurs and haruspeces (unsure how to pluralize that, someone who performs haruspicy) who would divine the future.

This all being said, much like I commented upon in the Greek post, I think a story like this can be used religiously - as a way to reflect on the Dii and how they are never truly only one thing. Even Bona Dea, the good goddess, can be something else. Silvanus had rites that were said to cause miscarriage. Vesta’s fire can burn down a forest if left unattended.

Salvete, all. I am a Vestal, a priestess of Vesta in the modern sense. I serve my goddess at the hearth, and practice religio romana in a modern and decolonial sense. Vesta is my Dea, though I serve all the Dii - Iupiter Rex, Iuno Regina, Mars, Bellona, Ianus, and the indigitamenta. I am a devotee of Cardea. I serve the other Dii not mentioned as well.

I hope that these posts enlighten you on modern Roman polytheist practice, and bring you some sense of spirituality, religion, and pietas.

Ave Vesta.

Iuppiter ante sui semper mendacia factus, / cum Iunone, prius coniunx quam dictus uterque est, / gaudia libauit dulcem furatus amorem.

Previously, Jupiter (who always devises disguises of his own self) tasted delights with Juno, before they were made man and wife, by stealing sweet love.

Now I get to the fun parts of everything!

Athena: “Hey, dad, Hera’s mad at you again.”

Zeus: “What? Why?”

Athena: “Didn’t you sleep with another mortal?”