strenae

STRENAE(whence the French étrennes) were presents given on the 1st of January, as Festus says, ominis boni causa (cf. Plaut. Stich. 5.2, 24, and the precisely similar French proverb à bon jour bonne étrenne). The custom was supposed to be connected with the goddess Strenia, who brought good luck to the household ab exortu fere urbis strenarum usus adolevit auctoritate Tatii regis, qui verbenas felicis arboris ex luco Streniae anni novi auspices primus accepit (Symmach. Ep. 10.35): these verbenae are defined as laurel leaves (Lyd. de Mens. 4.4). The custom is described in Ovid (Ov. Fast. 1.185 ff.). Some of the actual presents still exist: a cup with the inscription, Anno novo faustum felix tibi (Orelli, 4306); a lamp with the same (Id. 4307). Coins also were given, and a gold coin was the best of omens in Ovid's time (Fast. 1.221): the poorer client brought a copper coin, and, to represent the gold, a gilded date (Mart. 8.33, 13.27-Z2).

New year's gifts were presented to Augustus in the Capitol, even when he was absent (Suet. Aug. 57; cf. Dio Cass.). [VOTORUM NUNCUPATIO. ] The person who received such presents was accustomed to make others in return (strenarum commercium); but Tiberius, who did not like the custom on account of the trouble it gave him, and also of the expense in making larger presents in return, frequently left Rome at the beginning of January, that he might be out of the way (Dio Cass.), and also forbade any such presents to be offered him after the 1st of January, as he used to be annoyed by them during the whole of the month (Suet. Tib. 34; Dio Cass.). The custom, so far as the emperor was concerned, thus seems to have fallen almost entirely into disuse during the reign of Tiberius. It was revived again by Caligula (Suet. Cal. 42; Dio Cass.), but abolished by Claudius (Dio Cass.); it must, however, have been restored afterwards, as we find it mentioned as late as the reigns of Theodosius and Arcadius (Auson. Ep. 18.4; Cod. Justin. 12, 48; Gothofred. ad Cod. Theod. 7, 24, 1).

The festival is inveighed against as pagan by Christian writers (Augustin. Serm. 198, 2; Tertull. de Idol. 10. Other passages will be found in Graevius, Thesaur. 12. p. 409 ff., strenarum historia); but it lasted long, and still existed to be condemned by the Quinisextan Council at Constantinople ( Concilium in Trullo), A.D. 692, if indeed we should not say that the French étrennes preserve the custom as well as the name.

On the strenae, see also Marquardt, Staatsverwalt. 3.266; Privatl. 251.

Gifts which it was customary for the Romans to make at the new year with accompanying good wishes. The word is connected with the name of a Sabine tutelary goddess, Strenia, who corresponds to the Roman Salus, and from whose precinct beside the Via Sacra at Rome consecrated branches were carried up to the Capitoline at the new year. The strenae consisted of branches of bay and of palm, sweetmeats made of honey, and figs or dates, as a good omen that the year might bring only joy and happiness (Ovid, Fasti, i. 185- 190). The fruits were gilded (Martial, viii. 33, 11) as they are now in Germany; and the word, as well as the custom, survives in the French étrennes. Pieces of money, especially the ancient as, with the image of Ianus, who was especially honoured on this day, were also sent as presents, as well as small lamps of terra-cotta or bronze stamped with a motto and with minute representations of the usual gifts. Clients in particular were in the habit of complimenting their patrons with such presents; and, during and after the time of Augustus, the emperors benefited considerably by this custom, which lasted till the fifth century, although abolished several times by special edict (Suet. Aug. 57 and 91; Calig. 42). It was discouraged by the Christian Fathers as being connected with the worship of a heathen goddess.