Vestal Virgins in the context of "Collegium (ancient Rome)"

In Greek and Roman mythology, the Palladium or Palladion (Greek Παλλάδιον (Palladion), Latin Palladium) was a cult image of great antiquity on which the safety of Troy and later Rome was said to depend, the wooden statue (xoanon) of Pallas Athena that Odysseus and Diomedes stole from the citadel of Troy and which was later taken to the future site of Rome by Aeneas. The Roman story is related in Virgil's Aeneid and other works. Rome possessed an object regarded as the actual Palladium for several centuries; it was in the care of the Vestal Virgins for nearly all this time.

Since around 1600, the word palladium has been used figuratively to mean anything believed to provide protection or safety, and in particular in Christian contexts a sacred relic or icon believed to have a protective role in military contexts for a whole city, people or nation. Such beliefs first become prominent in the Eastern church in the period after the reign of the Byzantine Emperor Justinian I, and later spread to the Western church. Palladia were carried in procession around the walls of besieged cities and sometimes carried into battle.

Immurement (from Latin im- 'in' and murus 'wall'; lit. 'walling in'), also called immuration or live entombment, is a form of imprisonment, usually until death, in which someone is placed within an enclosed space without exits. This includes instances where people have been enclosed in extremely tight confinement, such as within a coffin. When used as a means of execution, the prisoner is simply left to die from starvation or dehydration. This form of execution is distinct from being buried alive, in which the victim typically dies of asphyxiation. By contrast, immurement has also occasionally been used as an early form of life imprisonment, in which cases the victims were regularly fed and given water. There have been a few cases in which people have survived for months or years after being walled up, as well as some people, such as anchorites, who were voluntarily immured.

Notable examples of immurement as an established execution practice (with death from thirst or starvation as the intended aim) are attested. In the Roman Empire, Vestal Virgins faced live entombment as punishment if they were found guilty of breaking their chastity vows. Immurement has also been well established as a punishment of robbers in Persia, even into the early 20th century. Some ambiguous evidence exists of immurement as a practice of coffin-type confinement in Mongolia. One famous, but likely mythical, immurement was that of Anarkali by Emperor Akbar because of her supposed relationship with Prince Saleem.

The sacred fire of Vesta was an eternal flame in ancient Rome dedicated to the goddess Vesta, protector of the hearth, home, and family. It was tended by the Vestal Virgins, a unique priesthood that began with two members, later increased to four, and eventually to six. Chosen by lot from patrician families, the Vestals served for thirty years, during which they ensured the flame never went out and performed rituals linked to domestic life. These included the ceremonial sweeping of the temple on June 15 and the preparation of sacred food for major festivals. As Vesta embodied the hearth, the flame symbolised both the life of every Roman household and the vitality of the state. Its eternal burning was believed to guarantee the goddess’s protection and the enduring strength of Rome itself.

The fire was renewed every year on the Kalends of March. Plutarch's (c. 1st century AD) Parallel Lives records the Vestal Virgins’ use of burning mirrors to relight the fire:

The Veneralia was an ancient Roman festival celebrated April 1 (the Kalends of Aprilis) in honor of Venus Verticordia ("Venus the changer of hearts") and Fortuna Virilis ("Manly" or "Virile Fortune").

The cult of Venus Verticordia was established in 220 BC, just before the beginning of the Second Punic War, in response to advice from a Sibylline oracle, when a series of prodigies was taken to signify divine displeasure at sexual offenses among Romans of every category and class, including several men and three Vestal Virgins. Her statue was dedicated by a young woman, chosen as the most pudica (sexually pure) in Rome by a committee of Roman matrons. At first, the statue was probably housed within the temple to Fortuna Virilis. This cult, older than that to Venus Verticordia but possibly perceived as weak or gone to seed, may have benefited from the moral and religious support of Venus as a relatively new but senior deity; for Ovid, Venus's acceptance of the epithet and its responsibilities represented the goddess's own change of heart. In 114 BC Venus Verticordia was given her own temple. She was meant to persuade Romans of both sexes and every class, whether married or unmarried, to cherish the traditional sexual proprieties and morality known to please the gods and benefit the State. During the Veneralia, her cult image was taken from her temple to the men's baths, where it was undressed and washed in warm water by her female attendants, then garlanded with myrtle. At the Veneralia, women and men asked Venus Verticordia for her help in affairs of the heart, sex, betrothal and marriage. Fortuna Virilis was given cult on the same day.