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*Pietas*, as a virtue of the emperor Antoninus Pius, represented by a woman offering a sacrifice on the reverse of this sestertius

Flavia Maximiana Theodora on the obverse, on the reverse Pietas holding infant to her breast.

Pietas (Classical Latin: [ˈpiɛtaːs]), translated variously as "duty", "religiosity"^[1] or "religious behavior",^[2] "loyalty",^[3] "devotion", or "filial piety" (English "piety" derives from the Latin), was one of the chief virtues among the ancient Romans. It was the distinguishing virtue of the founding hero Aeneas, who is often given the adjectival epithet pius ("religious") throughout Virgil's epic Aeneid. The sacred nature of pietas was embodied by the divine personification Pietas, a goddess often pictured on Roman coins. The Greek equivalent is eusebeia (εὐσέβεια).^[4]^{: 864–865}

Cicero defined pietas as the virtue "which admonishes us to do our duty to our country or our parents or other blood relations."^[5] The man who possessed pietas "performed all his duties towards the deity and his fellow human beings fully and in every respect," as the 19th-century classical scholar Georg Wissowa described it.^[6] Cicero suggests people should have awareness of their own honor and must always attempt to raise the honor of others with dignified praise. Furthermore, praise, admiration, and honored actions must be beyond all one's own desires, and actions and words must be chosen with respect to friends, colleagues, family, or blood relations. Cicero describes youth in the pursuit of honour: “How they yearn for praise! What labours will they not undertake to stand fast among their peers! How will they remember those who have shown them kindness and how eager to repay it!”^{[citation needed]}

The first recorded use of pietas in English occurs in Anselm Bayly's The Alliance of Music, Poetry, and Oratory, published in 1789.^[7]^{[verification needed]}

As virtue

Pietas erga parentes ("pietas toward one's parents") was one of the most important aspects of demonstrating virtue. Pius as a cognomen originated as way to mark a person as especially "pious" in this sense: announcing one's personal pietas through official nomenclature seems to have been an innovation of the late Republic, when Quintus Caecilius Metellus Pius claimed it for his efforts to have his father, Numidicus, recalled from exile.^[4]^: 880 Pietas extended also toward "parents" in the sense of "ancestors," and was one of the basic principles of Roman tradition, as expressed by the care of the dead.^[8]

Pietas as a virtue resided within a person, in contrast to a virtue or gift such as Victoria, which was given by the gods. Pietas, however, allowed a person to recognize the divine source of benefits conferred.^[4]^: 878

A Roman with the virtue of pietas did not leave his religious duties at the door of the temple, but carried them with him everywhere, following the will of the gods in his business transactions and everyday life.
— Max Pfingsten^[9]

Pietas held great importance in the realm of international relations and diplomacy. The credibility of a commander relied heavily on their willingness to set aside personal gain and fully dedicate themselves to a cause, refraining from any treacherous actions. This emphasis on credibility led to the reputation of individual commanders and the Roman state itself playing a pragmatic role in negotiations and discussions. Commanders' commitment to fides needed to be consistent, demonstrating credibility through ongoing actions and a steady approach in dealings with neighboring entities. Upholding respect for existing contracts meant honoring pledges and oaths, thus reinforcing Rome's commitment to ethical behavior and the continuation of diplomatic strategies. The chances of resolving conflicts were minimal if deceit became the standard in negotiations by commanders.^[9]

Iconography

Denarius of Herennius, depicting Pietas and an act of *Pietas*.

Pietas was represented on coin by cult objects, but also as a woman conducting a sacrifice by means of fire at an altar.^[2]^: 286 In the imagery of sacrifice, libation was the fundamental act that came to symbolize pietas.^[10]

Pietas is first represented on Roman coins on denarii issued by Marcus Herennius in 108 or 107 BCE.^[4]^: 880 Pietas appears on the obverse as a divine personification, in bust form; the quality of pietas is represented by a son carrying his father on his back; the symbolism of which would be echoed in Virgil's Aeneid, with Aeneas carrying his father Anchises out of the burning Troy.^[4]^: 880 Pietas is among the virtues that appear frequently on Imperial coins, including those issued under Hadrian.^[11]^: 813

One of the symbols of pietas was the stork, described by Petronius as pietaticultrix, "cultivator of pietas." The stork represented filial piety in particular, as the Romans believed that it demonstrated family loyalty by returning to the same nest every year, and that it took care of its parents in old age. As such, a stork appears next to Pietas on a coin issued by Metellus Pius (on whose cognomen see above).^[12]

As goddess

The Temple of Piety with those of Hope and Juno Sospita at the Forum Olitorium, drawn by Lanciani

The area of the Forum Olitorium and Theater of Marcellus in the scale model of ancient Rome at the Museum of Roman Civilization

Pietas was the divine presence in everyday life that cautioned humans not to intrude on the realm of the gods.^[13]^[2]^: 286 Violations of pietas required a piaculum, expiatory rites.^[2]^: 286

The Temple of Piety at Rome was solemnly vowed by the plebeian consul and new man Manius Acilius Glabrio at the Battle of Thermopylae in 191 BCE, where he defeated the emperor Antiochus the Great during the Roman–Seleucid War.^[14]^[11]^{: 741–742}^[4]^: 845 Completed by his son, it was erected at the northwest end of the Roman vegetable market (Forum Olitorium) near the Carmental Gate. It included a gold statue of the father, the first such statue of a Roman citizen in the city.

According to a miraculous legend (miraculum),^[15] a poor woman who was starving in prison was saved when her daughter gave her breast milk (compare Roman Charity). Caught in the act, the daughter was not punished, but recognized for her pietas. Mother and daughter were set free, and given public support for the rest of their lives. The site was regarded as sacred to the goddess Pietas (consecratus deae) because she had chosen to manifest her presence there.^[11]^: 742^[4]^: 880 The story exemplified pietas erga parentes, the proper devotion one ought to show to one's parents.^[4]^: 880

Imperial women portrayed as Pietas

Pietas was often depicted as goddess on the reverse of Roman Imperial coins, with women of the imperial family on the obverse,^[16] as an appropriate virtue to be attributed to them. Women of the Imperial family might be portrayed in art in the goddess's guise.

Livia as Pietas
Salonia Matidia

References

Citations

^ Williams, Jonathan (2007). "Religion and Roman Coins". In Rüpke, Jörg (ed.). A Companion to Roman Religion. Blackwell. p. 156. doi:10.1002/9780470690970.ch11. ISBN 9781405129435.
^ ^a ^b ^c ^d Belayche, Nicole (2007). "Religious Actors in Daily Life: Practices and Related Beliefs". In Rüpke, Jörg (ed.). A Companion to Roman Religion. Blackwell. p. 279. doi:10.1002/9780470690970.ch20. ISBN 9781405129435.
^ Bernstein, Frank (2007). "Complex Rituals: Games and Processions in Republican Rome". In Rüpke, Jörg (ed.). A Companion to Roman Religion. Blackwell. p. 227. doi:10.1002/9780470690970.ch16. ISBN 9781405129435.
^ ^a ^b ^c ^d ^e ^f ^g ^h Fears, J. Rufus (1982). "The Cult of Virtues and Roman Imperial Ideology". In Temporini, Hildegard; Haase, Wolfgang (eds.). Aufstieg und Niedergang der römischen Welt: Geschichte und Kultur Roms im Spiegel der neueren Forschung. Vol. II. Berlin: Walter de Gruyter. ISBN 9783110095197.
^ Cicero. De inventione. 2.22.66. pietatem, quae erga patriam aut parentes aut alios sanguine coniunctos officium conservare moneat as quoted by Wagenvoort, Hendrik (1980). Pietas: Selected Studies in Roman Religion. Studies in Greek and Roman Religion. Vol. 1. Brill. p. 7. ISBN 9004061959.
^ Wissowa, Georg. Ausführliches Lexikon der griechischen und römischen Mythologie. Vol. supplemental. As quoted by Wagenvoort, Hendrik (1980). Pietas: Selected Studies in Roman Religion. Studies in Greek and Roman Religion. Vol. 1. Brill. p. 7. ISBN 9004061959.
^ "pietas". Oxford English Dictionary Online.
^ Heid, Stefan (2007). "The Romanness of Roman Christianity". In Rüpke, Jörg (ed.). A Companion to Roman Religion. Blackwell. p. 408. doi:10.1002/9780470690970.ch28. ISBN 9781405129435.
^ ^a ^b Pfingsten, Max. "Roman Virtues and Stoicism" (PDF). Asheville, N.C.: Asheville School. Archived from the original (PDF) on 15 May 2019. Retrieved 15 May 2019.
^ Scheid, John (2007). "Sacrifices for Gods and Ancestors". In Rüpke, Jörg (ed.). A Companion to Roman Religion. Blackwell. p. 265. doi:10.1002/9780470690970.ch19. ISBN 9781405129435.
^ ^a ^b ^c Fears, J. Rufus (1982). "The Theology of Victory at Rome: Approaches and Problem". In Temporini, Hildegard; Haase, Wolfgang (eds.). Aufstieg und Niedergang der römischen Welt: Geschichte und Kultur Roms im Spiegel der neueren Forschung. Vol. II. Berlin: Walter de Gruyter. ISBN 9783110095197.
^
- Pliny the Elder. Natural History. X.63.
- Clark, Anna (2007). Divine Qualities: Cult and Community in Republican Rome. Oxford University Press. pp. 154–155.
- Connors, Catherine (1998). Petronius the Poet. Cambridge University Press. p. 59. ISBN 9780521592314.
^ Cicero. De Legibus. 2.22.
^ Livy. "Perseus and Demetrius". From the Founding of the City. 40.34.4.
^
- Pliny the Elder. Natural History. 7.121.
- Valerius Maximus. "Of Piety toward Parents". Memorable Deeds and Sayings. 5.4.7. As cited by Fears, J. Rufus (1982). "The Theology of Victory at Rome: Approaches and Problem". In Temporini, Hildegard; Haase, Wolfgang (eds.). Aufstieg und Niedergang der römischen Welt: Geschichte und Kultur Roms im Spiegel der neueren Forschung. Vol. II. Berlin: Walter de Gruyter. p. 742, note 10. ISBN 9783110095197.
^ "Roman Coins Issued During the Reign of Emperor Hadrian". Dig4Coins.com. Archived from the original on 2010-10-26.

Bibliography

"Pietas", Encyclopaedia Britannica, vol. XXI (11th ed.), New York: Encyclopaedia Britannica, 1911, p. 592.

External links

Media related to Pietas at Wikimedia Commons

[1] Williams, Jonathan (2007). "Religion and Roman Coins". In Rüpke, Jörg (ed.). A Companion to Roman Religion. Blackwell. p. 156. doi:10.1002/9780470690970.ch11. ISBN 9781405129435.

[Belayche-2] Belayche, Nicole (2007). "Religious Actors in Daily Life: Practices and Related Beliefs". In Rüpke, Jörg (ed.). A Companion to Roman Religion. Blackwell. p. 279. doi:10.1002/9780470690970.ch20. ISBN 9781405129435.

[3] Bernstein, Frank (2007). "Complex Rituals: Games and Processions in Republican Rome". In Rüpke, Jörg (ed.). A Companion to Roman Religion. Blackwell. p. 227. doi:10.1002/9780470690970.ch16. ISBN 9781405129435.

[Fears-4] ^ ^a ^b ^c ^d ^e ^f ^g ^h Fears, J. Rufus (1982). "The Cult of Virtues and Roman Imperial Ideology". In Temporini, Hildegard; Haase, Wolfgang (eds.). Aufstieg und Niedergang der römischen Welt: Geschichte und Kultur Roms im Spiegel der neueren Forschung. Vol. II. Berlin: Walter de Gruyter. ISBN 9783110095197.

[5] Cicero. De inventione. 2.22.66. pietatem, quae erga patriam aut parentes aut alios sanguine coniunctos officium conservare moneat as quoted by Wagenvoort, Hendrik (1980). Pietas: Selected Studies in Roman Religion. Studies in Greek and Roman Religion. Vol. 1. Brill. p. 7. ISBN 9004061959.

[6] Wissowa, Georg. Ausführliches Lexikon der griechischen und römischen Mythologie. Vol. supplemental. As quoted by Wagenvoort, Hendrik (1980). Pietas: Selected Studies in Roman Religion. Studies in Greek and Roman Religion. Vol. 1. Brill. p. 7. ISBN 9004061959.

[7] "pietas". Oxford English Dictionary Online.

[8] Heid, Stefan (2007). "The Romanness of Roman Christianity". In Rüpke, Jörg (ed.). A Companion to Roman Religion. Blackwell. p. 408. doi:10.1002/9780470690970.ch28. ISBN 9781405129435.

[Pfingsten-9] Pfingsten, Max. "Roman Virtues and Stoicism" (PDF). Asheville, N.C.: Asheville School. Archived from the original (PDF) on 15 May 2019. Retrieved 15 May 2019.

[10] Scheid, John (2007). "Sacrifices for Gods and Ancestors". In Rüpke, Jörg (ed.). A Companion to Roman Religion. Blackwell. p. 265. doi:10.1002/9780470690970.ch19. ISBN 9781405129435.

[Fears2-11] Fears, J. Rufus (1982). "The Theology of Victory at Rome: Approaches and Problem". In Temporini, Hildegard; Haase, Wolfgang (eds.). Aufstieg und Niedergang der römischen Welt: Geschichte und Kultur Roms im Spiegel der neueren Forschung. Vol. II. Berlin: Walter de Gruyter. ISBN 9783110095197.

[12] 
Pliny the Elder. Natural History. X.63.
Clark, Anna (2007). Divine Qualities: Cult and Community in Republican Rome. Oxford University Press. pp. 154–155.
Connors, Catherine (1998). Petronius the Poet. Cambridge University Press. p. 59. ISBN 9780521592314.

[13] Pliny the Elder. Natural History. X.63.

[14] Clark, Anna (2007). Divine Qualities: Cult and Community in Republican Rome. Oxford University Press. pp. 154–155.

[15] Connors, Catherine (1998). Petronius the Poet. Cambridge University Press. p. 59. ISBN 9780521592314.

[13] Cicero. De Legibus. 2.22.

[14] Livy. "Perseus and Demetrius". From the Founding of the City. 40.34.4.

[15] 
Pliny the Elder. Natural History. 7.121.
Valerius Maximus. "Of Piety toward Parents". Memorable Deeds and Sayings. 5.4.7. As cited by Fears, J. Rufus (1982). "The Theology of Victory at Rome: Approaches and Problem". In Temporini, Hildegard; Haase, Wolfgang (eds.). Aufstieg und Niedergang der römischen Welt: Geschichte und Kultur Roms im Spiegel der neueren Forschung. Vol. II. Berlin: Walter de Gruyter. p. 742, note 10. ISBN 9783110095197.

[19] Pliny the Elder. Natural History. 7.121.

[20] Valerius Maximus. "Of Piety toward Parents". Memorable Deeds and Sayings. 5.4.7. As cited by Fears, J. Rufus (1982). "The Theology of Victory at Rome: Approaches and Problem". In Temporini, Hildegard; Haase, Wolfgang (eds.). Aufstieg und Niedergang der römischen Welt: Geschichte und Kultur Roms im Spiegel der neueren Forschung. Vol. II. Berlin: Walter de Gruyter. p. 742, note 10. ISBN 9783110095197.

[16] "Roman Coins Issued During the Reign of Emperor Hadrian". Dig4Coins.com. Archived from the original on 2010-10-26.

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@@ Line 2: / Line 2: @@
 {{For|the Christian image|Pietà}}
 {{italic title}}
-[[File:Antoninus Pius Coin pieta.jpg|thumb|upright=1.5|''Pietas'', as a virtue of the emperor [[Antoninus Pius]], represented by a woman offering a sacrifice on the reverse of this [[sestertius]]]]
+[[File:Antoninus Pius Coin pieta.jpg|thumb|upright=1.5|{{lang|la|Pietas}}, as a virtue of the emperor [[Antoninus Pius]], represented by a woman offering a sacrifice on the reverse of this [[sestertius]]]]
 [[Image:Bronze-Flavia Maximiana Theodora-trier RIC 65.jpg|thumb|200px|[[Flavia Maximiana Theodora]] on the obverse, on the reverse Pietas holding infant to her breast.]]
-'''''Pietas''''' ({{IPA-la|ˈpiɛt̪aːs̠|classical}}), translated variously as "duty", "religiosity"<ref>Jonathan Williams, "Religion and Roman Coins," in ''A Companion to Roman Religion'' (Blackwell, 2007), p. 156.</ref> or "religious behavior",<ref>Nicole Belayche, "Religious Actors in Daily Life: Practices and Related Beliefs," in ''A Companion to Roman Religion'', p. 279.</ref> "loyalty",<ref>Frank Bernstein, "Complex Rituals: Games and Processions in Republican Rome," in ''A Companion to Roman Religion'', p. 227.</ref> "devotion", or "[[filial piety]]" (English "piety" derives from the Latin), was one of the chief [[virtue]]s among the [[ancient Roman]]s. It was the distinguishing virtue of the [[Founding of Rome|founding]] hero [[Aeneas]], who is often given the [[adjective|adjectival]] epithet ''pius'' ("religious") throughout [[Virgil]]'s epic ''[[Aeneid]]''. The sacred nature of ''pietas'' was embodied by the divine personification Pietas, a goddess often pictured on Roman coins. The Greek equivalent is ''[[eusebeia]]'' (εὐσέβεια).<ref>[[J. Rufus Fears]], "The Cult of Virtues and Roman Imperial Ideology," ''Aufstieg und Niedergang der römischen Welt'' II.17.2 (1981), pp. 864–865.</ref>
+'''{{lang|la|Pietas}}''' ({{IPA|la-x-classic|ˈpiɛtaːs|lang|link=yes}}), translated variously as "duty", "religiosity"<ref>{{cite book|first=Jonathan|last=Williams|chapter=Religion and Roman Coins|title=A Companion to Roman Religion|publisher=Blackwell|year=2007|page=156|doi=10.1002/9780470690970.ch11|isbn=9781405129435|editor-first=Jörg|editor-last=Rüpke}}</ref> or "religious behavior",<ref name=Belayche>{{cite book|first=Nicole|last=Belayche|chapter=Religious Actors in Daily Life: Practices and Related Beliefs|title=A Companion to Roman Religion|publisher=Blackwell|year=2007|page=279|doi=10.1002/9780470690970.ch20|isbn=9781405129435|editor-first=Jörg|editor-last=Rüpke}}</ref> "loyalty",<ref>{{cite book|first=Frank|last=Bernstein|chapter=Complex Rituals: Games and Processions in Republican Rome|title=A Companion to Roman Religion|publisher=Blackwell|year=2007|page=227|doi=10.1002/9780470690970.ch16|isbn=9781405129435|editor-first=Jörg|editor-last=Rüpke}}</ref> "devotion", or "[[filial piety]]" (English "piety" derives from the Latin), was one of the chief [[virtue]]s among the [[ancient Roman]]s. It was the distinguishing virtue of the [[Founding of Rome|founding]] hero [[Aeneas]], who is often given the [[adjective|adjectival]] epithet {{lang|la|pius}} ("religious") throughout [[Virgil]]'s epic ''[[Aeneid]]''. The sacred nature of {{lang|la|pietas}} was embodied by the divine personification Pietas, a goddess often pictured on Roman coins. The Greek equivalent is {{transliteration|grc|[[eusebeia]]}} ({{lang|grc|εὐσέβεια}}).<ref name=Fears>{{cite book|author-link=J. Rufus Fears|last=Fears|first=J. Rufus|chapter=The Cult of Virtues and Roman Imperial Ideology|title=Aufstieg und Niedergang der römischen Welt: Geschichte und Kultur Roms im Spiegel der neueren Forschung|volume=II|publisher=Walter de Gruyter|location=Berlin|url=https://archive.org/details/aufstiegundniede0002unse_d3s7_PT2-BD10.2|url-access=registration|editor-first1=Hildegard|editor-last1=Temporini|editor-first2=Wolfgang|editor-last2=Haase|year=1982|isbn=9783110095197 }}</ref>{{rp|pages=864–865}}
-[[Cicero]] defined ''pietas'' as the virtue "which admonishes us to do our duty to our country or our parents or other blood relations."<ref>Cicero, ''De inventione'' 2.22.66 ''(pietatem,  quae erga patriam aut parentes aut alios sanguine coniunctos officium conservare moneat)'', as quoted by [[Hendrik Wagenvoort]], ''Pietas: Selected Studies in Roman Religion'' (Brill, 1980), p. 7.</ref> The man who possessed ''pietas'' "performed all his duties towards the deity and his fellow human beings fully and in every respect," as the 19th-century classical scholar [[Georg Wissowa]] described it.<ref>As quoted by Wagenvort, ''Pietas,'' p. 7.</ref> Cicero suggests people should have awareness of their own honor and must always attempt to raise the honor of others with dignified praise. Furthermore, praise, admiration, and honored actions must be beyond all one's own desires, and actions and words must be chosen with respect to friends, colleagues, family, or blood relations. Cicero describes youth in the pursuit of honour: “How they yearn for praise! What labours will they not undertake to stand fast among their peers! How will they remember those who have shown them kindness and how eager to repay it!”.
+[[Cicero]] defined {{lang|la|pietas}} as the virtue "which admonishes us to do our duty to our country or our parents or other blood relations."<ref>{{cite book|author=Cicero|title=De inventione|at=2.22.66|quote={{lang|la|pietatem, quae erga patriam aut parentes aut alios sanguine coniunctos officium conservare moneat}}}} as quoted by {{cite book|author-link=Hendrik Wagenvoort|first=Hendrik|last=Wagenvoort|title=Pietas: Selected Studies in Roman Religion|url=https://archive.org/details/pietasselectedst0000wage|url-access=registration|series=Studies in Greek and Roman Religion|volume=1|publisher=Brill|year=1980|page=[https://archive.org/details/pietasselectedst0000wage/page/7/mode/1up 7]|isbn=9004061959}}</ref> The man who possessed {{lang|la|pietas}} "performed all his duties towards the deity and his fellow human beings fully and in every respect," as the 19th-century classical scholar [[Georg Wissowa]] described it.<ref>{{cite book|first=Georg|last=Wissowa|title=Ausführliches Lexikon der griechischen und römischen Mythologie|volume=supplemental}} As quoted by {{cite book|author-link=Hendrik Wagenvoort|first=Hendrik|last=Wagenvoort|title=Pietas: Selected Studies in Roman Religion|url=https://archive.org/details/pietasselectedst0000wage|url-access=registration|series=Studies in Greek and Roman Religion|volume=1|publisher=Brill|year=1980|page=[https://archive.org/details/pietasselectedst0000wage/page/7/mode/1up 7]|isbn=9004061959}}</ref> Cicero suggests people should have awareness of their own honor and must always attempt to raise the honor of others with dignified praise. Furthermore, praise, admiration, and honored actions must be beyond all one's own desires, and actions and words must be chosen with respect to friends, colleagues, family, or blood relations. Cicero describes youth in the pursuit of honour: “How they yearn for praise! What labours will they not undertake to stand fast among their peers! How will they remember those who have shown them kindness and how eager to repay it!”{{cn|reason=|date=August 2023}}
+The first recorded use of {{lang|la|pietas}} in English occurs in Anselm Bayly's ''The Alliance of Music, Poetry, and Oratory'', published in 1789.<ref>{{cite web|title=pietas|url=https://www.oed.com/dictionary/pietas_n|website=Oxford English Dictionary Online}}</ref>{{Verify source|reason=this source only dates it back to the 1850s|date=August 2023}}
 ==As virtue==
 {{Main|Religion in ancient Rome}}
-''Pietas erga parentes'' ("''pietas'' toward one's parents") was one of the most important aspects of demonstrating virtue. ''Pius'' as a ''[[cognomen]]'' originated as way to mark a person as especially "pious" in this sense: announcing one's personal ''pietas'' through official nomenclature seems to have been an innovation of the [[Roman Republic|late Republic]], when [[Quintus Caecilius Metellus Pius]] claimed it for his efforts to have his father, [[Quintus Caecilius Metellus Numidicus|Numidicus]], recalled from exile.<ref>Fears, ''The Cult of Virtues'', p. 880.</ref> ''Pietas'' extended also toward "parents" in the sense of "ancestors," and was one of the basic principles of [[mos maiorum|Roman tradition]], as expressed by the care of the dead.<ref>Stefan Heid, "The Romanness of Roman Christianity", in ''A Companion to Roman Religion'', p. 408.</ref>
+{{lang|la|Pietas erga parentes}} ("{{lang|la|pietas}} toward one's parents") was one of the most important aspects of demonstrating virtue. {{lang|la|Pius}} as a {{lang|la|[[cognomen]]}} originated as way to mark a person as especially "pious" in this sense: announcing one's personal {{lang|la|pietas}} through official nomenclature seems to have been an innovation of the [[Roman Republic|late Republic]], when [[Quintus Caecilius Metellus Pius]] claimed it for his efforts to have his father, [[Quintus Caecilius Metellus Numidicus|Numidicus]], recalled from exile.{{r|Fears|page=880}} {{lang|la|Pietas}} extended also toward "parents" in the sense of "ancestors," and was one of the basic principles of [[mos maiorum|Roman tradition]], as expressed by the care of the dead.<ref>{{cite book|first=Stefan|last=Heid|chapter=The Romanness of Roman Christianity|title=A Companion to Roman Religion|publisher=Blackwell|year=2007|page=408|doi=10.1002/9780470690970.ch28|isbn=9781405129435|editor-first=Jörg|editor-last=Rüpke}}</ref>
-''Pietas'' as a virtue resided within a person, in contrast to a virtue or gift such as ''[[Victoria (mythology)|Victoria]]'', which was given by the gods. ''Pietas'', however, allowed a person to recognize the divine source of benefits conferred.<ref>Fears, ''The Cult of Virtues'', p. 878.</ref>
+{{lang|la|Pietas}} as a virtue resided within a person, in contrast to a virtue or gift such as {{lang|la|[[Victoria (mythology)|Victoria]]}}, which was given by the gods. {{lang|la|Pietas}}, however, allowed a person to recognize the divine source of benefits conferred.{{r|Fears|page=878}}
-The first recorded use of ''pietas'' in English occurs in Anselm Bayly's ''The Alliance of Music, Poetry, and Oratory'', published in 1789.<ref>"pietas". ''Oxford English Dictionary Online''. Web. 28 Jan. 2010.</ref>
-<blockquote>A Roman with the virtue of pietas did not leave his religious duties at the door of the temple, but carried them with him everywhere, following the will of the gods in his business transactions and everyday life.<ref name=Pfingsten>{{cite web |last1=Pfingsten |first1=Max |title=Roman Virtues and Stoicism |url=http://goblues.org/faculty/rogersb/files/2014/10/Pfingsten-1-Roman-Virtues.pdf |archive-url=https://web.archive.org/web/20190515062042/http://goblues.org/faculty/rogersb/files/2014/10/Pfingsten-1-Roman-Virtues.pdf |archive-date=15 May 2019 |location=Asheville, NC |publisher=[[Asheville School]] |access-date=15 May 2019}}</ref></blockquote>
+{{quote|A Roman with the virtue of pietas did not leave his religious duties at the door of the temple, but carried them with him everywhere, following the will of the gods in his business transactions and everyday life.|Max Pfingsten<ref name=Pfingsten>{{cite web |last1=Pfingsten |first1=Max |title=Roman Virtues and Stoicism |url=http://goblues.org/faculty/rogersb/files/2014/10/Pfingsten-1-Roman-Virtues.pdf|url-status=dead |archive-url=https://web.archive.org/web/20190515062042/http://goblues.org/faculty/rogersb/files/2014/10/Pfingsten-1-Roman-Virtues.pdf |archive-date=15 May 2019 |location=Asheville, N.C. |publisher=[[Asheville School]] |access-date=15 May 2019}}</ref>}}
-Pietas held importance in international relations and diplomacy, where the credibility of a commander was dependent on his cessation of all self-gain and to commit to the cause, without action of treachery. "Due to this reliance on credibility, the reputation of individual commanders and the Roman state itself held a practical role in negotiations and discussions." The commanders belief in fides must be one of credibility by continuity of action, consistency in dealing with neighbours will be applied to the current parties. Ensure respect in existing contracts, means the pledges and oaths will be held, Rome will continue to do what is right and thus continue diplomatic strategies. Ending conflict was slim if perfidy was the norm of commander in the negotiation.<ref name=Pfingsten/>
+{{lang|la|Pietas}} held great importance in the realm of international relations and diplomacy. The credibility of a commander relied heavily on their willingness to set aside personal gain and fully dedicate themselves to a cause, refraining from any treacherous actions. This emphasis on credibility led to the reputation of individual commanders and the Roman state itself playing a pragmatic role in negotiations and discussions. Commanders' commitment to {{lang|la|fides}} needed to be consistent, demonstrating credibility through ongoing actions and a steady approach in dealings with neighboring entities. Upholding respect for existing contracts meant honoring pledges and oaths, thus reinforcing Rome's commitment to ethical behavior and the continuation of diplomatic strategies. The chances of resolving conflicts were minimal if deceit became the standard in negotiations by commanders.<ref name=Pfingsten/>
 ==Iconography==
-[[File:Herennia1.1.jpg|thumb|250px|Denarius of Herennius, depicting Pietas and an act of ''pietas''.]]
+[[File:Herennia1.1.jpg|thumb|250px|Denarius of Herennius, depicting Pietas and an act of {{lang|la|Pietas}}.]]
-Pietas was represented on coin by cult objects, but also as a woman conducting a sacrifice by means of fire at an altar.<ref>Belayche, "Religious Actors in Daily Life," p. 286.</ref> In the imagery of sacrifice, [[libation]] was the fundamental act that came to symbolize ''pietas''.<ref>[[John Scheid]], "Sacrifices for Gods and Ancestors," in ''A Companion to Roman Religion'', p. 265.</ref>
+{{lang|la|Pietas}} was represented on coin by cult objects, but also as a woman conducting a sacrifice by means of fire at an altar.{{r|Belayche|page=286}} In the imagery of sacrifice, [[libation]] was the fundamental act that came to symbolize {{lang|la|pietas}}.<ref>{{cite book|first=John|last=Scheid|author-link=John Scheid|chapter=Sacrifices for Gods and Ancestors|title=A Companion to Roman Religion|publisher=Blackwell|year=2007|page=265|doi=10.1002/9780470690970.ch19|isbn=9781405129435|editor-first=Jörg|editor-last=Rüpke}}</ref>
-''Pietas'' is first represented on Roman coins on ''[[denarius|denarii]]'' issued by [[Marcus Herennius (consul 93 BC)|Marcus Herennius]] in 108 or 107 BC.<ref>Fears, "The Cult of Virtues," p. 880.</ref> Pietas appears on the obverse as a divine [[personification]], in [[Bust (sculpture)|bust]] form; the quality of ''pietas'' is represented by a son carrying his father on his back; the symbolism of which would be echoed in [[Virgil]]'s [[Aeneid]], with [[Aeneas]] carrying his father [[Anchises]] out of the burning [[Troy]].<ref>Fears, "The Cult of Virtues," p. 880.</ref> Pietas is among the virtues that appear frequently on Imperial coins, including those issued under [[Hadrian]].<ref>[[J. Rufus Fears]], "The Theology of Victory at Rome: Approaches and Problem," ''Aufstieg und Niedergang der römischen Welt'' II.17.2 (1981), p. 813.</ref>
+{{lang|la|Pietas}} is first represented on Roman coins on {{lang|la|[[denarius|denarii]]}} issued by [[Marcus Herennius (consul 93 BC)|Marcus Herennius]] in {{BCE|108 or 107}}.{{r|Fears|page=880}} Pietas appears on the obverse as a divine [[personification]], in [[Bust (sculpture)|bust]] form; the quality of {{lang|la|pietas}} is represented by a son carrying his father on his back; the symbolism of which would be echoed in [[Virgil]]'s [[Aeneid]], with [[Aeneas]] carrying his father [[Anchises]] out of the burning [[Troy]].{{r|Fears|page=880}} {{lang|la|Pietas}} is among the virtues that appear frequently on Imperial coins, including those issued under [[Hadrian]].<ref name=Fears2>{{cite book|author-link=J. Rufus Fears|last=Fears|first=J. Rufus|chapter=The Theology of Victory at Rome: Approaches and Problem|title=Aufstieg und Niedergang der römischen Welt: Geschichte und Kultur Roms im Spiegel der neueren Forschung|volume=II|publisher=Walter de Gruyter|location=Berlin|url=https://archive.org/details/aufstiegundniede0002unse_d3s7_PT2-BD10.2|url-access=registration|editor-first1=Hildegard|editor-last1=Temporini|editor-first2=Wolfgang|editor-last2=Haase|year=1982|isbn=9783110095197 }}</ref>{{rp|813}}
-One of the symbols of ''pietas'' was the stork, described by [[Petronius]] as ''pietaticultrix'', "cultivator of ''pietas''." The [[stork]] represented filial piety in particular, as the Romans believed that it demonstrated family loyalty by returning to the same nest every year, and that it took care of its parents in old age. As such, a stork appears next to Pietas on  [[:File:Quintus Caecilius Metellus Pius.jpg|a coin issued by Metellus Pius]] (on whose ''cognomen'' see [[#As virtue|above]]).<ref>Pliny, ''Natural History'' 10.63; Anna Clark, ''Divine Qualities: Cult and Community in Republican Rome'' (Oxford University Press, 2007), pp. 154–155; Catherine Connors, ''Petronius the Poet'' (Cambridge University Press, 1998), p. 59.</ref>
+One of the symbols of {{lang|la|pietas}} was the stork, described by [[Petronius]] as {{lang|la|pietaticultrix}}, "cultivator of {{lang|la|pietas}}." The [[stork]] represented filial piety in particular, as the Romans believed that it demonstrated family loyalty by returning to the same nest every year, and that it took care of its parents in old age. As such, a stork appears next to Pietas on [[:File:Quintus Caecilius Metellus Pius.jpg|a coin issued by Metellus Pius]] (on whose {{lang|la|cognomen}} see [[#As virtue|above]]).<ref>{{multiref2
+|1={{cite book|author=Pliny the Elder|title=Natural History|at=X.63}}
+|2={{cite book|first=Anna|last=Clark|title=Divine Qualities: Cult and Community in Republican Rome|publisher=Oxford University Press|year=2007|pages=154–155}}
+|3={{cite book|first=Catherine|last=Connors|title=Petronius the Poet|url=https://archive.org/details/petroniuspoetver0000conn_s5l4|url-access=registration|publisher=Cambridge University Press|year=1998|page=[https://archive.org/details/petroniuspoetver0000conn_s5l4/page/59/mode/1up 59]|isbn=9780521592314 }}
+}}</ref>
 ==As goddess==
 [[File:Forum Holitorium - Lancianu 1893-1901.jpg|thumb|right|200px|The Temple of Piety with those of [[Spes (goddess)|Hope]] and [[Juno Sospita]] at the [[Forum Olitorium]], drawn by [[Rodolfo Lanciani|Lanciani]]]]
 [[File:SoutherCircusFlaminiusInRomeByGismondi.jpg|thumb|right|200px|The area of the Forum Olitorium and [[Theater of Marcellus]] in the scale model of [[ancient Rome]] at the [[Museum of Roman Civilization]]]]
-{{lang|la|Pietas}} was the divine presence in everyday life that cautioned humans not to intrude on the realm of the gods.<ref>As expressed by Cicero, ''[[De Legibus]]'' 2.22; Belayche, "Religious Actors in Daily Life," p. 286.</ref> Violations of {{lang|la|pietas}} required a ''[[piaculum]]'', expiatory rites.<ref>Belayche, "Religious Actors in Daily Life," p. 286.</ref>
+{{lang|la|Pietas}} was the divine presence in everyday life that cautioned humans not to intrude on the realm of the gods.<ref>{{cite book|author=[[Cicero]]|title=[[De Legibus]]|at=2.22}}</ref>{{r|Belayche|page=286}} Violations of {{lang|la|pietas}} required a {{lang|la|[[piaculum]]}}, expiatory rites.{{r|Belayche|page=286}}
-The [[Temple of Piety]] at Rome was [[votum|solemnly vowed]] by the [[plebeian]] [[Roman consul|consul]] and [[novus homo|new man]] [[Manius Acilius Glabrio (consul 191 BC)|Manius Acilius Glabrio]] at the [[Battle of Thermopylae (191 BC)|Battle of Thermopylae in 191 BC]], where he defeated the [[Seleucid emperors|emperor]] [[Antiochus III the Great|Antiochus the Great]] during the [[Roman–Seleucid War]].<ref>[[Livy]] [https://en.m.wikisource.org/wiki/From_the_Founding_of_the_City/Book_40#34 40.34.4]; Fears, "The Theology of Victory at Rome," pp. 741–742, and "The Cult of Virtues," p. 835.</ref> Completed by [[Manius Acilius Glabrio (consul 156 BC)|his son]], it was erected at the northwest end of the Roman vegetable market ({{lang|la|[[Forum Olitorium]]}}) near the [[Carmental Gate]]. It included a [[gold]] statue of the father, the first such statue of a [[Roman citizen]] in the city.
+The [[Temple of Piety]] at Rome was [[votum|solemnly vowed]] by the [[plebeian]] [[Roman consul|consul]] and [[novus homo|new man]] [[Manius Acilius Glabrio (consul 191 BC)|Manius Acilius Glabrio]] at the [[Battle of Thermopylae (191 BC)|Battle of Thermopylae in {{BCE|191}}]], where he defeated the [[Seleucid emperors|emperor]] [[Antiochus III the Great|Antiochus the Great]] during the [[Roman–Seleucid War]].<ref>{{cite book|author=[[Livy]]|chapter=Perseus and Demetrius|chapter-url=https://en.m.wikisource.org/wiki/From_the_Founding_of_the_City/Book_40|url=https://en.m.wikisource.org/wiki/From_the_Founding_of_the_City|title=From the Founding of the City|at=[https://en.m.wikisource.org/wiki/From_the_Founding_of_the_City/Book_40#34 40.34.4]}}</ref>{{r|Fears2|pages=741–742}}{{r|Fears|page=845}} Completed by his son, it was erected at the northwest end of the Roman vegetable market ({{lang|la|[[Forum Olitorium]]}}) near the [[Carmental Gate]]. It included a [[gold]] statue of the father, the first such statue of a [[Roman citizen]] in the city.
+According to a miraculous legend ({{lang|la|[[Glossary of ancient Roman religion#miraculum|miraculum]]}}),<ref>{{multiref2
-According to a miraculous legend ''([[Glossary of ancient Roman religion#miraculum|miraculum]]),''<ref>[[Pliny the Elder]], ''Natural History'' [http://attalus.org/translate/pliny_hn7b.html#121 7.121]; [[Valerius Maximus]] [http://www.attalus.org/translate/valerius5b.html#4.7 5.4.7], as cited by Fears, "The Theology of Victory," p. 742, note 10.</ref> a poor woman who was starving in prison was saved when her daughter gave her breast milk (compare [[Roman Charity]]). Caught in the act, the daughter was not punished, but recognized for her {{lang|la|pietas}}. Mother and daughter were set free, and given public support for the rest of their lives. The site was regarded as sacred to the goddess Pietas ({{lang|la|consecratus deae}}) because she had chosen to manifest her presence there.<ref>Fears, "The Theology of Victory," p. 742; "The Cult of Virtues," p. 880.</ref> The story exemplified {{lang|la|pietas erga parentes}}, the proper devotion one ought to show to one's parents.<ref>Fears, "The Cult of Virtues," p. 880.</ref>
+|1={{cite book|author=[[Pliny the Elder]]|title=Natural History|at=[http://attalus.org/translate/pliny_hn7b.html#121 7.121]}}
+|2={{cite book|author=[[Valerius Maximus]]|title=Memorable Deeds and Sayings|chapter=Of Piety toward Parents|chapter-url=https://www.attalus.org/translate/valerius5b.html#c4|at=[http://www.attalus.org/translate/valerius5b.html#4.7 5.4.7]}} As cited by {{cite book|author-link=J. Rufus Fears|last=Fears|first=J. Rufus|chapter=The Theology of Victory at Rome: Approaches and Problem|title=Aufstieg und Niedergang der römischen Welt: Geschichte und Kultur Roms im Spiegel der neueren Forschung|volume=II|publisher=Walter de Gruyter|location=Berlin|url=https://archive.org/details/aufstiegundniede0002unse_d3s7_PT2-BD10.2|url-access=registration|editor-first1=Hildegard|editor-last1=Temporini|editor-first2=Wolfgang|editor-last2=Haase|year=1982|page=742, note 10|isbn=9783110095197 }} }}</ref> a poor woman who was starving in prison was saved when her daughter gave her breast milk (compare [[Roman Charity]]). Caught in the act, the daughter was not punished, but recognized for her {{lang|la|pietas}}. Mother and daughter were set free, and given public support for the rest of their lives. The site was regarded as sacred to the goddess {{lang|la|Pietas}} ({{lang|la|consecratus deae}}) because she had chosen to manifest her presence there.{{r|Fears2|page=742}}{{r|Fears|page=880}} The story exemplified {{lang|la|pietas erga parentes}}, the proper devotion one ought to show to one's parents.{{r|Fears|page=880}}
-===Imperial women portrayed as Pietas===
+===Imperial women portrayed as {{lang|la|Pietas}}===
-Pietas was often depicted as goddess on the reverse of Roman Imperial coins, with women of the imperial family on the obverse,<ref>Roman Coins Issued During the Reign of Emperor Hadrian, [http://www.dig4coins.com/articles/ancient-coins/roman-coins-issued-during-the-reign-of-emperor-hadrian-ad-117-to-138 Dig4Coins.com].</ref> as an appropriate virtue to be attributed to them. Women of the Imperial family might be portrayed in art in the goddess's guise.
+{{lang|la|Pietas}} was often depicted as goddess on the reverse of Roman Imperial coins, with women of the imperial family on the obverse,<ref>{{cite web|title=Roman Coins Issued During the Reign of Emperor Hadrian|url=http://www.dig4coins.com/articles/ancient-coins/roman-coins-issued-during-the-reign-of-emperor-hadrian-ad-117-to-138|url-status=dead|website=Dig4Coins.com|archive-url=https://web.archive.org/web/20101026084719/http://www.dig4coins.com/articles/ancient-coins/roman-coins-issued-during-the-reign-of-emperor-hadrian-ad-117-to-138|archive-date=2010-10-26}}</ref> as an appropriate virtue to be attributed to them. Women of the Imperial family might be portrayed in art in the goddess's guise.
 <gallery widths="200px" heights="100px">
@@ Line 47: / Line 53: @@
 ==See also==
-* [[Eusebeia]] ("Proper Reverence"), the Ancient Greek concept most similar to Latin {{lang|la|pietas}}
+* {{transliteration|grc|[[Eusebeia]]}} ("Proper Reverence"), the Ancient Greek concept most similar to Latin {{lang|la|pietas}}
 * [[Spes (goddess)|Hope]] ({{lang|la|Spes}}), [[Fortuna (goddess)|Luck]] ({{lang|la|Fortuna}}), and [[Fides (goddess)|Faithfulness]] ({{lang|la|Fides}}), other concepts worshipped as Roman goddesses
 * [[Virtus (virtue)|Virtue/manliness]] ({{lang|la|virtus}}), [[Dignitas (Roman concept)|dignity]] ({{lang|la|dignitas}}), [[gravitas|solemnity]] ({{lang|la|gravitas}}), and [[pudicitia|modesty]] ({{lang|la|pudicitia}}), as Roman concepts
 * {{lang|la|[[Mos maiorum]]}}
-* [[Pietism]]
+* {{annotated link|[[Pietism]]}}
 * "[[Roman Charity]]", Valerius Maximus's account of a Roman woman embodying {{lang|la|pietas}} by breastfeeding her incarcerated father to save him from enforced starvation, much depicted in early modern European painting
@@ Line 59: / Line 65: @@
 ===Bibliography===
-* {{citation |last= |first= |editor=Hugh Chisholm |display-editors=0 |contribution=[[:s:1911_Encyclopædia_Britannica/Pietas|Pietas]] |title=[[:s:1911 Encyclopædia Britannica|''Encyclopaedia Britannica'']] |edition=11th |date=1911 |volume=[[:s:1911_Encyclopædia_Britannica/Vol_21_PAYN_to_POLKA|XXI]] |publisher=Encyclopaedia Britannica |location=New York |ref=CITEREFEnc._Brit.1911 |p=592 }}.
+* {{citation |last= |first= |editor=Hugh Chisholm |display-editors=0 |contribution=[[:s:1911_Encyclopædia_Britannica/Pietas|Pietas]] |title=[[:s:1911 Encyclopædia Britannica|''Encyclopaedia Britannica'']] |edition=11th |date=1911 |volume=[[:s:1911_Encyclopædia_Britannica/Vol_21_PAYN_to_POLKA|XXI]] |publisher=Encyclopaedia Britannica |location=New York |ref=CITEREFEnc._Brit.1911 |page=592 }}.
 == External links ==