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SOSPITA 100.00%
Epithet of several Roman goddesses (e.g. of Juno).
JUNO 100.00%
In the Italian mythology, the queen of heaven and of heavenly light, especially that of the new moon; the wife of Jupiter. After she had been identified with the Greek Hera (q.v.), she was regarded as the daughter of Saturnus (who was identified with Cronus), and as sister of her husband. In Italy, as the queen of womankind, she was the representative of woman in general, to such a degree that, as every man had his Genius, so every woman had her Iuno, to whom she offered sacrifice and by whom she swore. It was as Iuno Lucina (the bringer of light) that she was worshipped from the most ancient times and in many parts of Italy. As such, she was the goddess of the beginnings of all the months, and on the calends, at Rome, the rex sacrorum and his wife made regular sacrifices to her. As all goddesses of light are also goddesses of birth (the appearance of the light from out of the darkness being looked on as a birth), under the same name of Lucina she was honoured as the mightiest of the goddesses of birth. Her temple at Rome, in a sacred grove, was one of the most ancient and venerated. By a custom dating back to Numa, a piece of gold was placed in her treasury there at the birth of every male child. The Matronalia (q.v.) was the most famous feast of the goddess. It was celebrated by the Roman matrons and virgins on the 1st March. At this festival the goddess was represented veiled, with a flower in her right hand, and an infant in swaddling clothes in her left. Another ancient worship highly honoured throughout Italy was that of Iuno Sospita (the Saviour), whose ancient grove and temple at Lanuvium was deemed sacred at Rome, which itself had two temples to this divinity. At an appointed time in every year the Roman consuls offered a sacrifice to the Juno at Lanuvium. The image of the goddess at that place wore, over the robes of a matron, a goatskin which served as helmet and cuirass, with a shield held in one hand and a spear brandished in the other. This worship assigned to the goddess who presided over the life of woman the character of a divinity of protecting power. Iuno Curitis, or Quiritis (i.e. armed with a spear), who was specially worshipped by the Sabines, was also a warlike goddess. As goddess of marriage Juno was invoked at weddings under many names. As Domiduca she conducts the bride into the bridegroom's house; as Unxia she anoints the doorposts as a sign of good omen at her reception; as Cinxia she ties and unlooses the marriage girdle; and as Pronuba and Iuga she is the foundress of marriage. On the citadels of towns, which were deemed to be under her particular protection, she was specially worshipped by matrons, either with Jupiter, or alone, as Iuno Regina, being the wife of Iupiter Rex and the highest celestial goddess. In this capacity she had her chief temple at Rome, on the Capitol, close to Jupiter. It was there that the well-known geese were kept, which were sacred to her as being prolific and domesticated creatures. Another highly honoured fane of Iuno Regina was on the Aventine, to which her worship had been transplanted from Veii after the destruction of that city. There was also a temple on the Capitol dedicated to Iuno Moneta (" the admonisher "), in gratitude (it was said) for her salutary admonitions [Cic., De Divinatione, i 45 § 101]. Money derived from the goddess its designation Moneta, as it was coined in the temple of Iuno Moneta. Another most ancient Roman worship was that of Iuno Caprotina (Juno of the goat). This was celebrated by the festival held by female slaves on the 7th July, called Nonae Caprotinoe. (See CAPROTINA.) In the third Punic War the worship of Iuno Caelestis was brought into Rome from Carthage. This was the ancient tutelary goddess of Carthage, strictly speaking the Astarte of the Phoenicians. When Carthage was restored under the Empire, her worship flourished anew. Not only the goose, but also the raven that loves the heights, was sacred to her as the protectress of citadels.
LUCINA 54.31%
The Roman title of Juno (q.v.) as the goddess of light and of child-birth; later also of Diana in similar acceptation.
The term for the solemn summons given to the tutelary gods of a besieged city to leave it, and to migrate to Rome. The Romans always vowed, at the same time, to build them a temple at Rome. An example of a deity "evoked" in this way was Juno Regina, who was originally worshipped at Veii, but afterwards had a temple in Rome on the Aventine.
A festival celebrated by Roman matrons on the 1st of March, the anniversary of the foundation of the temple of Juno Lucina on the Esquiline. In the houses sacrifices and prayers were offered for a prosperous wedlock, the women received presents from the men and waited on the slaves, just as the men did at the Saturnalia. In the temple of the goddess, women and girls prayed to her and to her son Mars, and brought pious offerings.
A festival of Greek origin, first ordered by the Sibylline books in 399 B.C. It was held on exceptional occasions, particularly in times of great distress. Images of the gods (probably portable figures of wood draped with robes, and with their heads made of marble, clay, or wax) were laid on a couch (called the lectus or pulvinar). A table was placed before them, on which was laid out a meal, always a free-will offering. At the first Lectisternia, there were three lecti arranged for three pairs of non-Roman divinities; Apollo and Latona, Heracles and Artemis (Diana), Hermes (Mercurius) and Poseidon (Neptune). Afterwards this sacrifice was offered to the six pairs oi Roman gods, who corresponded to the twelve great gods of the Greeks: Jupiter, Juno, Neptune, Minerva, Mars, Venus, Apollo, Diana, Vulcan, Vesta, Mercury, and Ceres. These banquets to the gods generally took place at festivals of prayer and thanksgiving, which were called Supplicationes (q.v.), and were per formed in the market-places or at appointed temples, in which arrangements for the purpose were on a permanent footing. It was customary to have connected with this a domestic feast, to which both strangers and friends were invited, and in which even those imprisoned for debt were allowed to participate. From the commencement of the 3rd century B.C. a banquet was regularly given to the three Capitoline divinities, Jupiter, Juno, and Minerva, on every 13th of November, in conjunction with the plebeian games. Under the Empire the celebration was on the 13th of September, and was associated with the Roman games. From B.C. 196 it was pro vided by the College of Epulones (q.v.). The images of the three gods were decked with curls, anointed, and tricked out with colours. Jupiter was placed reclining on a cushion, with a goddess on each side of him seated on a chair; and the divinities were invited to a banquet, in which the whole senate participated.
DIONE 23.15%
In Greek mythology, the daughter of Oceanus and Tethys, or, according to another account, of UrInus and Gaia. By Zeus she was mother of Aphrodite, who was herself called Dione. At Dodona she was worshipped in Hera's place as the wife of Zeus. Her name, indeed, expresses in a feminine form the attributes of Zeus, just as the Latin Juno does those of Jupiter, When the oracle of Dodona lost its former importance, Dione was eclipsed by Hera as the wife of Zeus, and came to be regarded as a nymph of Dodona.
HERA 20.55%
In Greek mythology, the queen of heaven, eldest daughter of Cronus and Rhea, sister and lawful consort of Zeus. According to Homer, she was brought up in her youth by Oceanus and Tethys. But every place in which her worship was localized asserted that she was born there, and brought up by the Nymphs of the district. She is said to have long lived in secret intimacy with Zeus, before he publicly acknowledged her as his lawful consort. Her worshippers celebrated her marriage in the spring time. In the oldest version of the story it took place in the Islands of the Blessed, on the shore of the Ocean stream, where the golden apple tree of the Hesperides sprang up to celebrate it. But this honour, too, was claimed by every place where Hera was worshipped. According to one local story, Zeus obtained the love of Hera by stealth, in the form of a cuckoo. Hera seems originally to have symbolised the feminine aspects of the natural forces of which Zeus is the masculine representative. Hence she is at once his wife and his sister, shares his power and his honours, and, like him, has authority over the phenomena of the atmosphere. It is she who sends clouds and storms, and is mistress of the thunder and the lightning. Her handmaids are the Horae or goddesses of the season, and Iris, the goddess of the rainbow. Like Zeus, men worship her on mountains, and pray to her for rain. The union of sun and rain, which wakes the earth to renewed fertility, is symbolised as the loving union of Zeus and Hera. In the same way a conflict of the winds is represented as the consequence of a matrimonial quarrel, usually attributed to the jealousy of Hera, who was regarded as the stern protectress of honourable marriage. Hence arose stories of Zeus ill-treating his wife. It was said that he scourged her, and hurled Hephaestus from heaven to earth when hurrying to his mother's assistance; that in anger for her persecution of his son Heracles, he hung her out in the air with golden chains to her arms and an anvil on each foot. There were also old stories which spoke of Hera allying herself with Athene and Poseidon to bind Zeus in chains. Zeus was only rescued by the Giant Aegaeon, whom Thetis called to his assistance. The birth of Athene was said to have enraged Hera to such a pitch that she became the mother of Typhon by the dark powers of the infernal regions. In fact, this constant resistance to the will of Zeus, and her jealousy and hatred of her consort's paramours and their children, especially Heracles, becomes in the poets a standing trait in her character. In spite of all this, Homer represents her as the most majestic of all the goddesses. The other Olympians pay her royal honours, and Zeus treats her with all respect and confides all his designs to her, though not always yielding to her demands. She is the spotless and uncorruptible wife of the King of Heaven; the mother of Hephaestus, Ares, Hebe, and Ilithyia, and indeed may be called the only lawful wife in the Olympian court. She is, accordingly, before all other deities the goddess of marriage and the protectress of purity in married life. She is represented as of exalted but severe beauty, and appears before Paris as competing with Aphrodite and Athene for the prize of loveliness. In Homer she is described as of lofty stature, large eyes, white arms, and beautiful hair. On women she confers bloom and strength; she helps them, too, in the dangerous hour of child-birth. Her daughters Hebe and Ilithyia personify both these attributes. In earlier times Hera was not everywhere recognised as the consort of Zeus; at the primitive oracle of Dodona, for instance, Dione occupies this position. The Peloponnesus may be regarded as the earliest seat of her worship, and in the Peloponnesus, during the Homeric period, Argos, Mycenae, and Sparta are her favourite seats. Of these, according to the poet, she is the passionate champion in the Trojan War. In later times the worship of Hera was strongly localized in Argos and Mycenae. At Argos she took the same commanding position as Athene at Athens, and the year was dated by the names of her priestesses. Between these cities was situated the Heraeum (Heraion), a temple held in great honour (see HERAeA). At Corinth she was the goddess of the stronghold. At Elis a garment was offered her every five years by sixteen ladies chosen for the purpose, and the maidens held a race in her honour on the race-course at Olympia. Baeotia had its feast of the Daedala (see DAeDALA); Samos its large and splendid temple, built by the famous Polycrates. The cuckoo was sacred to her as the messenger of spring, the season in which she was wedded to Zeus; so were the peacock and the crow, and among fruits the pomegranate, the symbol of wedded love and fruitfulness. Hecatombs were offered to her in sacrifice, as to Zeus. In works of art she is represented as seated on a throne in a full robe, covering the whole figure. On her head is a sort of diadem, often with a veil; the expression of the face is severe and majestic, the eyes large and wide open, as in the Homeric description. The ideal type of Hera was found in the statue by Polyclitus in the temple at Argos. This was a colossal image, in gold and ivory, representing the goddess on her throne, her crown adorned with figures of the Graces and the Seasons, a pomegranate in one hand, and in the other a sceptre with the cuckoo on the top. The Farnese Juno at Naples, and the Ludovisi Juno in Rome, are copies of this work (see figs. 1 and 2). The Romans identified Hera with their own Juno. (See JUNO.)
STRIA DEA 17.84%
A deity of generation and fecundity worshipped in Syrian Hierapolis under the name Atargatis, whom the later Greeks and the Romans simply called the Syrian goddess. From the time of the sovereignty of the Seleucidae, when the ancient paganism was highly honoured in Hierapolis, the worship of this goddess spread among the Greeks, and from them found its way to Rome (where she had a temple in the days of the Empire) and to other parts of Italy, and still farther west. The old idea of her attributes had so widened in the course of time that she shared those of Juno, Venus, Rhea, Cybele, Minerva, Diana, the Parcae, and other goddesses. She is represented on Roman monuments, seated on a throne between two lions. Her priests were generally eunuchs. They were in the habit of making excursions into Greece and Italy to extend the worship of the goddess by means of ecstatic dances and prophecies, and to collect pious alms for her sanctuary.
JUPITER 17.82%
In the Italian mythology, the highest god in heaven, corresponding to the Greek Zeus (q.v.), with whom he was identical, not only in his nature, but also in his name. For Jupiter is compounded of Iovis (an older form is Diovis) and pater; Zeus stands for Dieus (Indian Diaus- "the bright heaven"). As in course of time the Italian god became identified with the Greek, he was regarded as a son of Saturn and of Ops, the deities deemed to correspond to the Greek Uranus and Rhea respectively. From Jupiter comes all that appears in the heavens. As Lucetius (from lux, "light") he is the bringer of light, the cause of the dawn of day, as well as of the full moon at night. Just as the calends (1st) of each month are sacred to Juno, so the ides (13th or 15th), which are full-moon days, are sacred to Jupiter. On these his special priest, the flamen dialis, offers him the Idulia, a sacrifice of a white lamb. While he watches over fair weather, he also controls all other weather; as Fulgurator and Fulminator ("flasher of lightning") and as Tonans or Tonitrualis ("thunderer") he brings down those fearful storms which were familiar to Rome; as Pluvius he sends a fertilizing rain. Any place, or thing, struck by lightning was supposed to be sacred to Jupiter as having been taken possession of by him, and thus it needed a particular dedication. (See PUTEAL.) As the god of rain, there was instituted in his honour at Rome a festival of supplication, called aquoelicium. In this the pontifices brought into Rome from the temple of Mars outside the Porta Capena a cylindrical stone called the lapis manalis (rain-stone), while the matrons followed the procession with bare feet, as did also the magistrates, unaccompanied by their insignia. In the same character he was appealed to by the country-folk, before sowing time and in the spring and autumn, when a sacrificial feast was offered to him. He and Juno were worshipped before the commencement of the harvest, even before any sacrifice to Ceres. Throughout all Latium, the feast of the Vinalia (q.v.) was celebrated in his honour as the giver of wine; and at the commencement of the vintage season he was offered a lamb by the flamen Dialis. He was honoured in all Italy, after Mars, as the decider of battles and giver of victory; this was specially the case at Rome, where, as early as the days of Romulus, shrines were founded to him as Stator ("he who stays flight ") and Feretrius (to whom the spoils taken by a Roman general in the field from a hostile general were offered. See SPOLIA). He watches over justice and truth, and is therefore the most ancient and most important god of oaths; he was specially called on by the fetiales (q.v.) as a witness at the ceremonies connected with treaties of peace. Not only the law of nations, but also the law of hospitality, is under his special protection, and while he causes his blessing to fall on the whole country, he is also the god of good fortune and blessing to the family. His gracious power does not confine itself to the present alone; by means of signs comprehensible to experts, he reveals the future (see AUSPICIA) and shows his approval or disapproval of a contemplated undertaking. He was worshipped of old on the Alban Hill, by the Latin people, as their ancestral god, under the name of Iuppiter Latiaris (or Latialis); at the formation of the Latin league he was honoured as the god of the league by a sacrificial feast, which they all held in common; even after its dissolution the sacrifice was continued under the superintendence of the consuls. (See FERIAe.) The chief seat of his worship in Rome was the Capitol, where he was honoured as the ideal head of the State, as the Increaser and Preserver of Roman might and power, under the name of Iuppiter Optimus Maximus ("Best and Greatest"). It was there that his earthenware image was enthroned, with the thunderbolt in its right hand. It stood in the centre of the temple begun by Tarquinius Superbus, the last of the kings, and finished and dedicated in the first year of the Republic. In the pediment of the temple was the quadriga, the attribute of the god of thunder, while the chambers to the left and right were dedicated to Juno and to Minerva respectively. Here the consuls, at their entry into office and their departure to war, made their solemn vows; hither came the triumphal procession of the victor, who was clad in the festal garb of the god, and who, before offering to Jupiter the customary thank-offering of white oxen, prayed to his image and placed in his lap the laurel-wreath of victory bound about the fasces. Hither poured in, to adorn the temple and to fill its treasures, countless multitudes of costly votive offerings from the State, from generals and private citizens, and from foreign kings and nations. When, after its existence for 400 years, the ancient temple was destroyed by fire in B.C. 83, it was rebuilt on its original plan but with increased magnificence (B.C. 78). The image of the god was a copy in gold and ivory of the Olympian Zeus (q.v.). The temple was burnt down again A.D. 70, and Vespasian had scarcely restored it when a fresh fire burnt it down A.D. 80, whereupon Domitian in A.D. 82 erected the temple which continued to stand as late as the 9th century. As was natural for the most exalted god of the Roman State, he had the most splendid festivals in his honour. Amongst the greatest of these were the ludi Romani, the ludi magni, and the ludi plebeii. (See GAMES.) Under the Empire the Capitoline Jupiter was recognised as the loftiest representative of the Roman name and State, whose vicegerent on earth was the emperor. As his worship gradually spread over the whole empire, he finally became the representative of the pagan world in general. He was often identified with the native gods of the provinces, including the sun-god of Heliopolis and Doliche in Syria, who, from the 2nd and 3rd centuries A.D., Was worshipped far and wide under the name of Iuppiter Heliopolitanus and Dolichenus. Antoninus built for the former the magnificent temple of Heliopolis, or Baalbec. He was similarly identified with various Celtic and German gods, especially those who were worshipped on Alpine mountain-tops as protectors of travellers. As an example of the latter we have Iuppiter Optimus Maximus Poeninus, whose seat was on the Great St. Bernard.
The "Secular Games" arose from some gentile sacrifices of the Valerian family, which were offered to the gods beneath the earth at the Terentum (or Tarentum), a spot in the Campus Martius where a volcanic fire smouldered. The first celebration of the Ludi Terentini of which there is actual evidence took place 249 B.C., by the direction of the Sibylline books, in honour of Dis and Proserpine. Owing to the vow then made, to repeat them at the beginning of every saeculum, or period of one hundred years, they were called the "Secular Games." Like all cults prescribed by the Sibylline books, they are of non-Roman origin, being, in fact, borrowed from the Etruscans, who at the conclusion of a mean period of 100 years, reckoned according to the longest human life in a generation, used to present an expiatory offering on behalf of the new generation to the gods beneath the earth. The games seem to have been next held, not in 149, but in 146; the one following was omitted on account of the Civil Wars, and the games were not held again until the time of Augustus, in 17 B.C. [It was for this occasion that Horace wrote his Carmen Saeculare.] The date was fixed by a reckoning different from that hitherto followed, by taking 110 years as the normal standard of the saeculum. In later times sometimes the new reckoning was adopted, sometimes the old; as early as Claudius we have a return to the old, and in 47 A.D. that emperor celebrated with secular games the 800th year of Rome. Similarly the years 900 and 1000 of the city were celebrated. The ritual order of the games, which Augustus only altered by the introduction of Apollo, Diana, and Latona among the deities worshipped, was as follows: At the beginning of the season of harvest, heralds invited the people to the festival, which none had ever seen, nor would see again; and the commission of fifteen, which was charged with the due celebration of all festivals enjoined by the Sibylline books, distributed the means of expiation, consisting of torches, sulphur, and pitch, to all free persons on the Capitol and in the Palatine temple of Apollo. At the same time in the temple of the Capitoline Jupiter, in that of the Palatine Apollo, and in that of Diana on the Aventine, wheat, barley, and beans were handed to the people for an offering of firstfruits. At the feast proper, which lasted three days and three nights, the emperor upon the first night sacrificed to the Parcae three rams, which were completely burnt up, upon three altars at the Terentum. This was accompanied by the burning of torches and the chanting of a hymn. At the same place, and on the same or the following day, a black hog and a young pig were offered to Tellus, and dark-coloured victims to Dis and Proserpine. On the first day white bulls were sacrificed to Jupiter, and a white cow to Juno on the Capitol, after which scenic games were held in honour of Apollo. On the second day the matrons prayed to Juno on the Capitol; on the third, a sacrifice of white oxen took place in the Palatine temple of Apollo, while twenty-seven boys and the same number of maidens sang the carmen saeculare in Greek and in Latin.
GENIUS 17.44%
The Italian peoples regarded the Genius as a higher power which creates and maintains life, assists at the begetting and birth of every individual man, determines his character, tries to influence his destiny for good, accompanies him through life as his tutelary spirit, and lives on in the Lares after his death. (See LARES.) As a creative principle, the Genius is attached strictly speaking, to the male sex only. In the case of women his place is taken by Juno, the personification of woman's life. Thus, in house inhabited by a man and his wife a Genius and a Juno are worshipped together. But in common parlance it was usual to speak of the Genius of a house, and to this Genius the marriage bed was sacred. A man's birthday was naturally the holiday of his attendant Genius, to whom he offered incense, wine, garlands, cakes, everything in short but bloody sacrifices, and in whose honour he gave himself up to pleasure and enjoyment. For the Genius wishes a man to have pleasure in the life he has given him. And so the Romans spoke of enjoying oneself as indulging one's Genius, and of renunciation as spiting him. Men swore by their Genius as by their higher self, and by the Genius of persons whom they loved and honoured. The philosophers originated the idea of a man having two Genii, a good and a bad one; but in the popular belief the notion of the Genius was that of a good and beneficent being. Families, societies, cities and peoples had their Genius as well as individuals. The Genius of the Roman people (Genius Publicus, or Populi Romani) stood in the forum, represented in the form of a bearded man crowned with a diadem, a cornucopia in his right hand, and a sceptre in his left. An annual sacrifice was offered to him on the 9th October. Under the Empire the Genius of Augustus, the founder of the Empire, and of the reigning emperor, were publicly worshipped at the same time. Localities also, such as open spaces, streets, baths, and theatres, had their own Genii. These were usually represented under the form of snakes (see cut); and hence the common habit of keeping tame snakes.
MINERVA 15.28%
The Italian goddess of intelligence, meditation, and inventiveness, queen of all accomplishments and arts, especially of spinning and weaving, as practised by women. She was also the patron-goddess of fullers, dyers, cobblers, carpenters, musicians, sculptors, painters, physicians, actors, poets, schoolmasters, and especially of schoolchildren. Her oldest and most important sanctuaries were at Rome on the hills of the town; on the Capitol, where she occupied the chamberon the right in the great temple common to her with Jupiter and Juno; on the Aventine, where the official meeting place of poets and actors was situated, and on the. Caelian. Her chief festival was the Quinquatrus (q.v.). In the course of time the Greek conception gained more ground; Minerva was identified with Pallas Athene. This certainly happened with regard to Athene considered as the bestower of victory and booty, when Pompey erected a temple to her from the booty won in his Eastern campaigns. And Augustus must have regarded her as Athene the Counsellor when he added to his Curia Iulia a vestibule dedicated to Minerva. The Roman Minerva was represented in art in the same manner as the Greek goddess. (See ATHENE.)
AENEAS 14.46%
Son of Anchises and Aphrodite. Born on the mountains of Ida, he is brought up till his fifth year by his brother-in-law Alcathous, or, according to another story, by the nymphs of Ida, and after his father's misfortune becomes ruler of Dardanos. Though near of kin to the royal house of Troy, he is in no hurry to help Priam till his own cattle are carried off by Achilles. Yet he is highly esteemed at Troy for his piety, prudence, and valour; and gods come to his assistance in battle. Thus Aphrodite and Apollo shield him when his life is threatened by Diomed, and Poseidon snatches him out of the combat with Achilles. But Priam does not love him, for he and his are destined hereafter to rule the Trojans. The story of his escape at the fall of Troy is told in several ways: one is, that he bravely cut his way through the enemy to the fastnesses of Ida; another, that, like Antenor, he was spared by the Greeks because he had always counselled peace and the surrender of Helena; a third, that he made his escape in the general confusion. The older legend represents him as staying in the country, forming a new kingdom out of the wreck of the Teucrian people, and handing it down to his posterity. Indeed several townships on Ida always claimed him as their founder. The story of his emigrating, freely or under compulsion from the Greeks, and founding a new kingdom beyond seas, is clearly of post-Homeric date. In the earlier legend he is represented as settling not very far from home; then they extended his wanderings to match those of Odysseus, always pushing the limit of his voyagings farther and farther west. The poet Stesichorus (about 600 B.C.) is, so far as we know, the first who brings him to Italy. Later, in face of the fast rising power of Rome, the Greeks conceived the notion that Aeneas must have settled in Latium and become the ancestor of these Romans. This had become a settled conviction in their minds by the beginning of the 3rd century B.C., when Timaeeus, in the Roman interest, completed the Legend of Aeneas, making room in it for Latian and Roman traditions; and at Rome it was soon taken up and developed into a dogma of the state religion, representing the antagonism between Greece and Rome, the new Troy. From that time verse and prose endeavoured to bring the various places with which the name of Aeneas was connected into historic and geographic harmony, now building on a bare resemblance of names, now following kindred tables and the holy places of Aphrodite Aineias, a goddess of sea and seafaring, whose temples were generally found on the coasts. Thus by degrees the story took in the main the shape so familiar to us in Vergil's Aeneid. Aeneas flees from the flames of Troy, bearing on his shoulders the stricken Anchises with the Penates, leading his boy Ascanius and followed by his wife Creusa (who is lost on the way), till he comes to Mount Ida. There he gathers the remnant of the Trojans in twenty ships, and sails by way of Thrace and Delos to Crete, imagining that to be the destination assigned him by Apollo. But driven thence by pestilence, and warned in a dream that Italy is his goal, be is first carried out of his course to Epirus, and then makes his way to Sicily, where his father dies. He has just set out to cross to the mainland, when a hurricane raised by his enemy Juno casts him on the coast of Carthage. Here Juno and Venus have agreed that he shall marry Dido; but at Jupiter's command he secretly quits Africa, and having touched at Sicily, Cumae, and Caieta. (Gaeta), arrives, after seven years' wandering, at the Tiber's mouth. Latinus, king of Latium, gives him leave to build a town, and betroths to him his daughter Lavinia. Turnus, king of the Rutuli, to whom she had been promised before, takes up arms in alliance with Mezentius of Caere; in twenty days the war is ended by Aeneas defeating both. According to another version (not Vergil's), he disappeared after the victory on the Numicius, and was worshipped as the god Jupiter Indiges. The Roman version, in its earliest forms, as we see it in Naevius and Ennius, brought Aeneas almost into contact with the founders of Rome, Romulus and Remus being regarded as children of his daughter Ilia by the god Mars. In later times, to fill up duly the space between the Fall of Troy and the Founding of Rome, the line of Alban kings, descended from Silvius, his son by Lavinia, was inserted between him and Romulus.
A Roman epithet of Juno. A special feast, called the Nonae Caprotinae, was celebrated in her honour on the Nones of Quintilis, or 7th of July. In this celebration female slaves took a considerable part. The festival was connected with another, called Poplifugium, or the "Flight of the People," held on the 5th of July. Thus a historical basis was given to it, though the true origin of both festivals had been probably forgotten. After their defeat by the Gauls, the Romans were conquered and put to flight by a sudden attack of their neighbours, the Latins, who demanded the surrender of a large number of girls and widows. Thereupon, at the suggestion of a girl called Tutula (or Philotis), the female slaves disguised themselves as Roman ladies, went into the enemy's camp, and contrived to make the enemy drunk, while Tutula, climbing a wild fig-tree, gave the signal for the Romans to attack by holding up a torch. The Poplifugia were celebrated by a mimic flight. On the 7th July, the female slaves went in procession to the fig-tree, where they carried on all kinds of sports with the assembled multitude. Besides this, there was a sacrifice and a festal meal at the tree, and on the next day a thanksgiving, celebrated by the pontifices.
The southern summit of the Capitoline Hill at Rome, separated from the arx or northern summit by a saddle, on which were the asylum and the temple of Veiovis. The Capitol was approached by a road mounting in several zig-zags from the Forum. On the highest point of the southern top was the temple of Jupiter Optimus Maximus, begun by the Tarquins, but not finished till the first year of the Republic (509 B.C.). The temple was quadrangular and nearly square, with three rows of columns in front, six in each row, and four columns on each side. They were in the Doric, or rather the Tuscan, style. The interior was divided by parallel walls into three cellae or chambers. The central chamber was dedicated to Jupiter, and contained a statue of the god in terra-cotta. The senate sometimes held its sittings here, particularly at the opening of the year, and on occasions when war was declared. The right-hand chamber was sacred to Minerva, the left-hand to Juno. The entablature was entirely constructed of wood; the pediment was of terra-cotta, as was the quadriga or four-horsed chariot, with the figure of the god, above. After the Third Punie War the entablature was gilded. In 83 B.C. the whole temple was burnt down to the vaults in which the Sibylline books and other consecrated objects were preserved. Sulla rebuilt the structure strictly on the lines of the old one, though with much greater splendour in detail; but the new temple was not consecrated till 69 B.C. A statue of Jupiter in gold and ivory, on the model of the Olympian Zeus, by Apollonius, was substituted for the old image of terra-cotta. A hundred years later the building was again burnt down, in the civil war of Vitellius and Vespasian. Vespasian restored it, but the new structure was again destroyed by fire in 80 A.D. In 82 Domitian erected a new temple, a Corinthian hexastylos, which survived unhurt till the 5th century A.D. This was gradually destroyed, partly by the invading barbarians who plundered it, and partly in the dissensions of the Middle Ages. The Palazzo Caffarelli now stands upon its foundation.
DIANA 10.00%
An ancient Italian deity, whose name is the feminine counterpart of Ianus. She was the goddess of the moon, of the open air, and open country, with its mountains, forests, springs and brooks, of the chase, and of childbirth. In the latter capacity she, like Juno, bore the second title of Lucina. Thus her attributes were akin to those of the Greek Artemis, and in the course of time she was completely identified with her and with Hecate, who resembled her. The most celebrated shrine of Diana was at Aricia in a grove (nemus), from which she was sometimes simply called Nemorensis. This was on the banks of the modern lake of Nemi, which was called the mirror of Diana. Here a male deitynamed Virbius was worshipped with her,a god of the forest and the chase. He was in later times identified with Hippolytus, the risen favourite of Artemis, and the oldest priest of the sanctuary (Rex Nemorensis). He was said to have originated the custom of giving the priest's office to a runaway slave, who broke off a branch from a particular tree in the precincts, and slew his predecessor in office in single combat. In consequence of this murderous custom the Greeks compared Diana of Aricia with the Tauric Artemis, and a fable arose that Orestes bad brought the image of that god into the grove. Diana was chiefly worshipped by womell, who prayed to her for happiness in marriage or childbirth. The most considerable temple of Diana at Rome was in the Aventine, founded by Servius Tullius as the sanctuary of the Latin confederacy. On the day of its foundation (August 13) the slaves had a holiday. This Diana was completely identified with the sister of Apollo, and worshipped simply as Artemis at the Secular Games. A sign of the original difference however remained. Cows were offered to the Diana of the Aventine, and her temple adorned with cows, not with stags' horns, but it was the doe which was sacred to Artemis (see ARTEMIS).
MARS 8.67%
With Jupiter the principal deity of the inhabitants of Italy, and therefore honoured with particular reverence by the Latins and Romans from the very earliest times, especially as the latter regarded him as the father of Romulus, the founder of Rome. He was held to be the son of Juno, who bore him in consequence of touching a wonderful spring-flower, and the husband of Nerio or Nerlene, a goddess of strength. Through the emphasising of one of his attributes he gradually came to be considered as, above all, the god of war; for originally he is at the same time one of the mightiest gods of nature, who accords fertility and protection to fields and herds. The first month of the old Roman year was dedicated to him as the fertilizing god of spring; in the very ancient chant of the Arval brothers (q.v.), at the May-day festival of the Dea Dia, the help and protection of Mars were demanded. In earlier times he was also invoked at the hallowing of the fields (See AMBARVALIA), that he might bless the family, the field and the cattle, and keep off sickness, bad weather, and all else that did harm. (Cp. ROBIGUS.) In later times the names of Ceres and Bacchus were substituted for his on this particular occasion. At the festival on 15th October (see below) a horse was sacrificed to him to insure the fair growth of the seed that had been sown. As god of war he had the special name Gradixus, the strider, from the rapid march in battle 1 (Cp. QUIRINUS), and his symbols were the ravenous wolf, the prophetic and warlike woodpecker, and the lance. When war broke out, the general solemnly invoked his aid, by smiting his holy lance and the holy shields (ancilia -see ANCILE) with the cry, Mars, awake! (Mars vigila!) Many sacrifices were also offered to him during the campaign and before battle; and in his name military honours were conferred. The Field of Mars (Campus Martius) was dedicated to him as the patron god of warlike exercises; contests with battle-steeds, called Equirria, were there held in his honour on the 27th February, 14th March, and 15th October. On the last-mentioned day the horse on the right of the victorious team was sacrificed on his altar in the Field of Mars; it was known as the horse of October (October equus), and its blood was collected and preserved in the temple of Vesta, and used at the Palilia for purposes of purification. The cult of Mars was entrusted to a special priest, the flamen Martialis (see FLAMEN), and the college of the Salii (q.v.), which worshipped him more particularly as god of war. His principal festival was in March, the month sacred to him. As early as the time of king Tullus Hostilius, Pavor and Pallor, Fear and Pallor, are said to have been worshipped as his companions in the fight, in sanctuaries of their own. Augustus caused him to be honoured in a new form, as Mars Ultor (avenger of Caesar), in the magnificent temple in the Forum Augusti, consecrated B.C. 2, where statues of him and of Venus, as the two divine ancestors of the Julian family, were set up. In later times he was identified completely with the Greek Ares (q.v.).
FLAMEN 7.54%
The special priest of a special deity among the Romans. There were 15 Flamines; three higher ones (Flamines maiores) of patrician rank: these were the flamen Dialis (of Jupiter), Martialis (of Mars), and Quirinalis (of Quirinus). The remaining 12 were flamines minores, plebeians, and attached to less important deities, as Vulcanus, Flora, Pomona, and Carmenta. Their office was for life, and they could only be deprived of it in certain events. The emblem of their dignity was a white conical hat (apex), made out of the hide of a sacrificed animal, and having an olive branch and woollen thread at the top. This the flamines were obliged to wear always out of doors, indeed the Flamen Dialis had originally to wear it indoors as well. They were exempted from all the duties of civic life, and excluded at the same time from all participation in politics. In course of time, it is true, they were allowed to hold urban offices, but even then they were forbidden to go out of Italy. The Flamen Dialis was originally not allowed to spend a night away from home: in later times, under the Empire, the Pontifex could allow him to sleep out for two nights in the year. Indeed, the Flamen Dialis, whose superior position among the flamens conferred upon him certain privileges, as the toga proetexta, the sella curulis, a seat in the senate, and the services of a lictor, was in proportion obliged to submit to more restrictions than the rest. He, his wife, their children, and his house on the Palatine were dedicated to this god. He must be born of a marriage celebrated by confarreatio, and live himself in indissoluble marriage. (See MARRIAGE.) If his wife died, he resigned his office. In the performance of his sacred functions he was assisted by his children as camilli. (See CAMILLUS.) Every day was for him a holy day, so that he never appeared without the insignia of his office, the conical hat, the thick woollen toga proetexta woven by his wife, the sacrificial knife, and a rod to keep the people away from him. He was preceded by his lictor, and by heralds, who called on the people to stop their work, as the flamen was not permitted to look upon any labour. He was not allowed to cast eyes on an armed host, to mount, or even to touch, a horse, to touch a corpse, or grave, or a goat, or a dog, or raw meat or anything unclean. He must not have near him, or behold, anything in the shape of a chain. Consequently there must be no knots, but only clasps, on his raiment; the ring on his finger was broken, and any one who came into his house with chains must instantly be loosened. If he were guilty of any carelessness in the sacrifices, or if his hat fell off his head, he had to resign. His wife; the flaminica, was priestess of Juno. She had, in like manner, to appear always in her insignia of office, a long woollen robe, with her hair woven with a purple fillet, and arranged in pyramidal form, her head covered with a veil and a kerchief, and carrying a sacrificial knife. On certain days she was forbidden to comb her hair. The chief business of the flamens consisted in daily sacrifices: on certain special occasions they acted with the Pontifices and the Vestal Virgins. The three superior flamens offered a sacrifice to Fides Publica on the Capitol on the 1st October, driving there in a two-horse chariot. During the imperial period flamines of the deified emperors were added to the others.
among the ancients, formed the chief part of every religious act. According to the kind of sacrifice offered, they were divided into (a) bloodless offerings and (b) blood offerings. (a) The former consisted in firstfruits, viands, and cakes of various shape and make, which were some of them burned and some of them laid on the altars and sacrificial tables (See figs. 1 and 2) and removed after a time, libations of wine, milk, water with honey or milk, and frankincense, for which in early times native products (wood and the berries of cedars, junipers, and bay trees, etc.) were used. Asiatic spices, such as incense and myrrh, scarcely came into use before the seventh century in Greece or until towards the end of the Republic at Rome. (b) For blood-offerings cattle, goats, sheep, and swine were used by preference. Other animals were only employed in special cults. Thus horses were offered in certain Greek regions to Poseidon and Helios, and at Rome on the occasion of the October feast to Mars; dogs to Hecate and Robigus, asses to Priapus, cocks to Asclepius, and geese to Isis. Sheep and cattle, it appears, could be offered to any gods among the Greeks. As regards swine and goats, the regulations varied according to the different regions. Swine were sacrificed especially to Demeter and Dionysus, goats to the last named divinity and to Apollo and Aromis as well as Aphrodite, while they were excluded from the service of Athene, and it was only at Sparta that they were presented to Hera. At Epidaurus they might not be sacrificed to Asclepius, though elsewhere this was done without scruple. [Part of the spoils of the chase-such as the antlers or fell of the stag, or the head and feet of the boar or the bear--was offered to Artemis Agrotera (See fig. 3).] As regards the sex and colour of the victims, the Romans agreed in general with the Greeks in following the rule of sacrificing male creatures to gods, female to goddesses, and those of dark hue to the infernal powers. At Rome, however, there were special regulations respecting the victims appropriate to the different divinities. Thus the appropriate offering for Jupiter was a young steer of a white colour, or at least with a white spot on its forehead; for Mars, in the case of expiatory sacrifices, two bucks or a steer; the latter also for Neptune and Apollo; for Vulcan, a red calf and a boar; for Liber and Mercury, a he-goat; for Juno, Minerva, and Diana, a heifer; for Juno, as Lucina, an ewe lamb or (as also for Ceres and the Bona Dea) a sow; for Tellus, a pregnant, and for Proserpine a barren, heifer; and so on. The regulations as regards the condition of the victims were not the same everywhere in Greece. Still in general with them, as invariably with the Romans, the rule held good, that only beasts which were without blemish, and had not yet been used for labour, should be employed. Similarly, there were definite rules, which were, however, not the same everywhere, concerning the age of the victims. Thus, by Athenian law, lambs could not be offered at all before their first shearing, and sheep only when they had borne lambs. The Romans distinguished victims by their ages as lactantes, sucklings, and maiores, full grown. The sacrifice of sucklings was subject to certain limitations: young pigs had to be five days old, lambs seven, and calves thirty. Animals were reckoned maiores if they were bidentes; i.e. if their upper and lower rows of teeth were complete. There were exact requirements for all cases as regards their sex and condition, and to transgress these was an offence that demanded expiation. If the victims could not be obtained as the regulations required, the pontifical law allowed their place to be taken by a representation in wax or dough, or by a different animal in substitution for the sort required. In many cults different creatures were combined for sacrifice: e.g. a bull, a sheep, and a pig (Cp. SUOVETAURILIA), or a pig, a buck, and a ram, and the like. In State sacrifices, victims were sometimes sacrificed in great numbers; e.g. at the Athenian festival in commemoration of the victory at Marathon, 500 goats were slain. (Cp. HECATOMBE.) Human sacrifices as a means of expiation were not unknown to the earliest Greek and Roman worship, and continued in certain cases (e.g. at the feast of the Lyman Zeus and of Jupiter Latiaris) until the imperial period; however, where they continued to exist, criminals who were in any case doomed to death were selected, and in many places opportunity was further given them for escape. In general, it was considered that purity in soul and body was an indispensable requirement for a sacrifice that was to be acceptable to a divinity. Accordingly the offerer washed at least his hands and feet, and appeared in clean (for the most part, white) robes. One who had incurred blood-guiltiness could not offer sacrifice at all; he who had polluted himself by touching anything unclean, particularly a corpse, needed special purification by fumigation. Precautions were also taken to insure the withdrawal of all persons who might be otherwise unpleasing to the divinity; from many sacrifices women were excluded, from others men, from many slaves and freedmen. At Rome, in early times, all plebeians were excluded by the patricians. The victims were generally decked out with ribbons and wreaths, and sometimes the cattle had their horns gilded. If the creature voluntarily followed to the altar or even bowed its head, this was considered as a favourable sign; it was an unfavourable sign if it offered resistance or tried to escape. In that case, with the Romans, the object of the sacrifice was deemed to be frustrated. Among the Greeks those who took part in the sacrifice wore wreaths; a firebrand from the altar was dipped in water, and with the water thus consecrated they sprinkled themselves and the altar. They then strewed the head of the victim with baked barley-grains, and cast some hairs cut from its head into the sacrificial fire. After those present had been called upon to observe a devout silence, and avoid everything that might mar the solemnity of the occasion, the gods were invited, amidst the sound of flutes or hymns sung to the lyre and dancing, to accept the sacrifice propitiously. The hands of the worshippers were raised, or extended, or pointed downwards, according as the prayer was made to a god of heaven, of the sea, or of the lower world respectively. The victim was then felled to the ground with a mace or a hatchet, and its throat cut with the sacrificial knife. During this operation the animal's head was held up, if the sacrifice belonged to the upper gods, and bowed down if it belonged to those of the lower world or the dead. The blood caught from it was, in the former case, poured round the altar, in the latter, into a ditch. In the case just mentioned the sacrifice was entirely burned (and this was also the rule with animals which were not edible), and the ashes were poured into the ditch. In sacrifices to the gods of the upper world, only certain portions were burned to the gods, such as thigh-bones or chine-bones out off the victim, some of the entrails, or some pieces of flesh with a layer of fat, rolled round the whole, together with libations of wine and oil, frankincense, and sacrificial cakes. The remainder, after removing the god's portion, as it was called, for the priests engaged in the sacrifice, was either roasted at once for the sacrificial banquet and so consumed, or taken home. Festal sacrifices at the public expense were often combined with a public meal. Sacrifice was made to the gods of the upper air in the morning; to those of the lower world in the evening. Among the Romans, as among the Greeks, reverent silence prevailed during the sacrificial operations; in case a careless word should become an evil omen, and to prevent any disturbance by external surroundings, a flute-player played and the offerer of the sacrifice himself veiled his head during the rite. The prayer, formulated by the pontifices, and unintelligible to the priests themselves from its archaic language, was repeated by the votary after the priest, who read it from a written form, as any deviation from the exact words made the whole sacrifice of no avail. As a rule, the worshipper turned his face to the east, or, if the ceremony took place before the temple, to the image of the divinity, grasping the altar with his hands; and, when the prayer was ended, laid his hands on his lips, and turned himself from left to right (in many cults from right to left), or, again, walked round the altar and then seated himself. Then the victim, selected as being without blemish, was consecrated, the priest sprinkling salted grains of dried and pounded spelt (mola salsa) and pouring wine from a cup upon its head, and also in certain sacrifices cutting some of the hairs off its head, and finally making a stroke with his knife along the back of the creature, from its head to its tail. Cattle were killed with the mace, calves with the hammer, small animals with the knife, by the priest's attendants appointed for the purpose, to whom also the dissection of the victims was assigned. If the inspectors of sacrifice (see HARUSPEX) declared that the entrails (exta), cut out with the knife, were not normal, this was a sign that the offering was not pleasing to the divinity; and if it was a male animal which had been previously slaughtered, a female was now killed. If the entrails again proved unfavourable, the sacrifice was regarded as of no avail. On the other hand, in the case of prodigies, sacrifices were offered until favourable signs appeared. In other sin-offerings there was no inspection of entrails. Sin-offerings were either entirely burned or given to the priests. Otherwise the flesh was eaten by the offerers, and only the entrails, which were roasted on spits, or boiled, were offered up, together with particular portions of the meat, in the proper way, and placed in a dish upon the altar, after being sprinkled with mola salsa and wine. The slaughter of the victim took place in the morning, whilst the extawere offered at evening, the intervening time being taken up by the process of preparation.
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