Editing Vesta (mythology) (section)

===Marriage===
[[File:Vesta antoninianus.png|thumb|Vesta holding a [[patera]] and scepter on the [[obverse|reverse]] of an ''[[antoninianus]]'' (ca. 253 AD)]]
Vesta was connected to [[liminality]], and the ''limen'' ("threshold") was sacred to her: brides were careful not to step on it, else they commit sacrilege by kicking a sacred object.<ref>[[Maurus Servius Honoratus|Servius]], ''Ecl.'' 8.29; 2.469; ''Aen.'' 6. 273</ref> [[Maurus Servius Honoratus|Servius]] explains that it would be poor judgement for a virgin bride to kick an object sacred to Vesta, a goddess who holds chastity sacred.<ref>[[Maurus Servius Honoratus|Servius]], ''Ecl.'' 8.29</ref> On the other hand, it might merely have been because Romans considered it bad luck to trample any object sacred to the gods.<ref>[[Ovid]], ''Amores'', 1.12.2; [[Petronius]], ''Satyricon'' 30</ref> In [[Plautus]]' ''[[Casina (play)|Casina]]'', the bride Casina is cautioned to lift her feet carefully over the threshold following her wedding so she would have the upper hand in her marriage.<ref>[[Plautus]], ''Casina'' 816–817</ref> Likewise, [[Catullus]] cautions a bride to keep her feet over the threshold "with a good omen".<ref>[[Catullus]] 61.159–161</ref>{{sfn|Hersch|2010|p=181}}{{sfn|Hersch|2010|p=274}} It is possible that the concern that brides not touch the threshold (''limen'') with their feet may be the source of the tradition of a husband carrying his new bride across the threshold when entering their new home following their marriage.

In Roman belief, Vesta was present in all weddings, and so was [[Janus]]: Vesta was the threshold and Janus the doorway. Similarly, Vesta and Janus were invoked in every sacrifice. It has been noted that because they were invoked so often, the evocation of the two came to simply mean, "to pray".<ref>[[Pliny the Elder]], ''Natural History'', 28. 135, 28. 142, 29. 30; [[Plutarch]], ''Q.R.'' 31</ref> In addition, Vesta was present with Janus in all sacrifices as well.<ref>Holland (1962; 283, following Wissowa 1912: 103)</ref><ref>[[Maurus Servius Honoratus|Servius]] (''Ad. Aen.'' 1.292)</ref> It has also been noted that neither of them were consistently illustrated as human. This has been suggested as evidence of their ancient Italic origin, because neither of them was "fully anthropomorphized"<ref>Holland (1962; 265)</ref>{{sfn|Hersch|2010|p=274}}