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The Lemuralia or Lemuria was an annual event in the religion of ancient Rome, during which the Romans performed rites to exorcise any malevolent and fearful ghosts of the restless dead from their homes. These unwholesome spectres, the lemures or larvae [1] were propitiated with chants and offerings of black beans.
In the Julian calendar the three days of the festival were 9, 11, and 13 May. Lemuria's name and origin myth, according to Ovid, derives from a supposed Remuria [2] instituted by Romulus to appease the angry spirit of his murdered twin, Remus. [3] The philosopher Porphyry points out that Remus' death was violent, premature, and a matter of regret for Romulus. [4] Toynbee defines lemures as ordinary di Manes, made harmful and spiteful to the living because "kinless and neglected" in death and after it, having no rites or memorial, free to leave their dead body but unable to enter the underworld or afterlife. A less common but more "mischievous and dangerous" type of ghost, known as larvae was thought to wander about the house with the lemures; the name, larva, is a rarity in any source, and seems to have also been used for a frightening type of theater mask. [5] [6] Dolansky believes that the Lemuralia was meant to help those family members who had died in circumstances that prevented or delayed their admission to the afterlife; those who had died "before their time," in their childhood or youth, through disease, war, assault or misadventure, or in circumstances that prevented their being given proper burial or funeral rites. [7]
Ovid's is the only detailed account of Lemuria. The householder, perhaps with others, walks barefoot through the house at midnight. He washes his hands in spring water, takes his thumb between the fingers of his hand, to ward off any ghosts, then takes a mouthful of black beans and spits them out behind him or throws them behind himself, over his shoulder for the hungry lemures to gather, unseen. He chants "I send these; with these beans I redeem me and mine" (Haec ego mitto; his redimo meque meosque fabis) nine times; then the rest of the household clashes bronze pots while repeating, "Ghosts of my fathers and ancestors, be gone!" (Manes exite paterni!). The householder washes his hands in spring-water, three times. When he turns to see the results of the offering, or exorcism, no lemures are to be seen. [8] Ovid uses both lemur and Manes for what are presumably the same ghosts, at the same festival, under different names but with little or no individuation other than differing levels of malice or benevolence. Presumably there was some overlap in identity. Larvae, on the other hand, were thought to have been entirely unforgiving, even demonic. Some of the literature presents them as persecuting the living, and torturing bad souls in Hades. [9]
During the Lemuralia all temples were closed, and no marriages were allowed. [10] The three days of the Lemuralia, and the performance of an Argei ceremony in the same month, supposedly a substitute for former human sacrifices, made the whole month of May unlucky for marriages. This is one possible explanation for Ovid's Mense Maio malae nubunt, in his Fasti 6.219-234, cited by Erasmus in his Adagia, 1.4.9; in English roughly "they marry badly who marry in May".
According to some cultural historians, Lemuria was Christianized as a feast day commemorating all Christian martyrs. [11] Christians in 4th-century Roman Edessa held this feast on 13 May. [12] [13] Later, on 13 May in 609 or 610, Pope Boniface IV re-consecrated the Pantheon of Rome to the Blessed Virgin and all the martyrs; the feast of that dedicatio Sanctae Mariae ad Martyres has been celebrated at Rome ever since and started the feast of All Saints' Day. [14]
The veneration of the dead, including one's ancestors, is based on love and respect for the deceased. In some cultures, it is related to beliefs that the dead have a continued existence, and may possess the ability to influence the fortune of the living. Some groups venerate their direct, familial ancestors. Certain religious groups, in particular the Eastern Orthodox Churches and the Catholic Church, venerate saints as intercessors with God; the latter also believes in prayer for departed souls in Purgatory. Other religious groups, however, consider veneration of the dead to be idolatry and a sin.
Vesta is the virgin goddess of the hearth, home, and family in Roman religion. She was rarely depicted in human form, and was more often represented by the fire of her temple in the Forum Romanum. Entry to her temple was permitted only to her priestesses, the Vestal Virgins, who guarded particular sacred objects within, prepared flour and sacred salt for official sacrifices, and tended Vesta's sacred fire at the temple hearth. Their virginity was thought essential to Rome's survival; if found guilty of inchastity, they were buried or entombed alive. As Vesta was considered a guardian of the Roman people, her festival, the Vestalia, was regarded as one of the most important Roman holidays. During the Vestalia privileged matrons walked barefoot through the city to the temple, where they presented food-offerings. Such was Vesta's importance to Roman religion that following the rise of Christianity, hers was one of the last non-Christian cults still active, until it was forcibly disbanded by the Christian emperor Theodosius I in AD 391.
The lemures were shades or spirits of the restless or malignant dead in Roman religion, and are probably cognate with an extended sense of larvae as disturbing or frightening. Lemures is the more common literary term but even this is rare: it is used by the Augustan poets Horace and Ovid, the latter in his Fasti, the six-book calendar poem on Roman holidays and religious customs.
In ancient Roman religion, Ceres was a goddess of agriculture, grain crops, fertility and motherly relationships. She was originally the central deity in Rome's so-called plebeian or Aventine Triad, then was paired with her daughter Proserpina in what Romans described as "the Greek rites of Ceres". Her seven-day April festival of Cerealia included the popular Ludi Ceriales. She was also honoured in the May lustration (lustratio) of the fields at the Ambarvalia festival: at harvest-time: and during Roman marriages and funeral rites. She is usually depicted as a mature woman.
In Roman mythology, Dea Tacita also known as Dea Muta or Muta Tacita was a goddess of the dead. Ovid's Fasti includes a passage describing a rite propitiating Dea Tacita in order to "seal up hostile mouths / and unfriendly tongue" at Feralia on 21 February. Dea Tacita is the same as the naiad Larunda. According to Ovid this occurred because Dea Tacita had her tongue ripped off by Jupiter. Jupiter was angry with her because she told the nymph Juturna to flee from him because he planned to rape her. In this guise, Dea Tacita was worshipped at a festival called Larentalia on 23 December. Goddesses Mutae Tacitae were invoked to destroy a hated person: in an inscription from Cambodunum in Raetia, someone asks "ut mutus sit Quartus" and "erret fugiens ut mus". Plutarch, who describes Tacita as a Muse, states that Numa Pompilius credited Tacita for his oracular insight and taught the Romans to worship her.
In ancient Roman religion, the Manes or Di Manes are chthonic deities sometimes thought to represent souls of deceased loved ones. They were associated with the Lares, Lemures, Genii, and Di Penates as deities (di) that pertained to domestic, local, and personal cult. They belonged broadly to the category of di inferi, "those who dwell below," the undifferentiated collective of divine dead. The Manes were honored during the Parentalia and Feralia in February.
Festivals in ancient Rome were a very important part in Roman religious life during both the Republican and Imperial eras, and one of the primary features of the Roman calendar. Feriae were either public (publicae) or private (privatae). State holidays were celebrated by the Roman people and received public funding. Games (ludi), such as the Ludi Apollinares, were not technically feriae, but the days on which they were celebrated were dies festi, holidays in the modern sense of days off work. Although feriae were paid for by the state, ludi were often funded by wealthy individuals. Feriae privatae were holidays celebrated in honor of private individuals or by families. This article deals only with public holidays, including rites celebrated by the state priests of Rome at temples, as well as celebrations by neighborhoods, families, and friends held simultaneously throughout Rome.
Larunda was a naiad nymph, daughter of the river Almo and mother of the Lares Compitalici, guardians of the crossroads and the city of Rome. In Ovid's Fasti she is named Lara.
In ancient Rome, the Parentalia or dies parentales was a nine-day festival held in honor of family ancestors, beginning on 13 February.
Ferālia was an ancient Roman public festival celebrating the Manes which fell on 21 February as recorded by Ovid in Book II of his Fasti. This day marked the end of Parentalia, a nine-day festival honoring the dead ancestors.
In ancient Rome, the Caristia, also known as the Cara Cognatio, was an official but privately observed holiday on February 22, that celebrated love of family with banqueting and gifts. Families gathered to dine together and offer food and incense to the Lares as their household gods. It was a day of reconciliation when disagreements were to be set aside, but the poet Ovid observes satirically that this could be achieved only by excluding family members who caused trouble.
Roman funerary practices include the Ancient Romans' religious rituals concerning funerals, cremations, and burials. They were part of time-hallowed tradition, the unwritten code from which Romans derived their social norms. Elite funeral rites, especially processions and public eulogies, gave the family opportunity to publicly celebrate the life and deeds of the deceased, their ancestors, and the family's standing in the community. Sometimes the political elite gave costly public feasts, games and popular entertainments after family funerals, to honour the departed and to maintain their own public profile and reputation for generosity. The Roman gladiator games began as funeral gifts for the deceased in high status families.
Lares were guardian deities in ancient Roman religion. Their origin is uncertain; they may have been hero-ancestors, guardians of the hearth, fields, boundaries, or fruitfulness, or an amalgam of these.
The Fasti, sometimes translated as The Book of Days or On the Roman Calendar, is a six-book Latin poem written by the Roman poet Ovid and published in AD 8. Ovid is believed to have left the Fasti incomplete when he was exiled to Tomis by the emperor Augustus in 8 AD. Written in elegiac couplets and drawing on conventions of Greek and Latin didactic poetry, the Fasti is structured as a series of eye-witness reports and interviews by the first-person vates with Roman deities, who explain the origins of Roman holidays and associated customs—often with multiple aetiologies. The poem is a significant, and in some cases unique, source of fact in studies of religion in ancient Rome; and the influential anthropologist and ritualist J.G. Frazer translated and annotated the work for the Loeb Classical Library series. Each book covers one month, January through June, of the Roman calendar, and was written several years after Julius Caesar replaced the old system of Roman time-keeping with what would come to be known as the Julian calendar.
All Saints' Day, also known as All Hallows' Day, the Feast of All Saints, the Feast of All Hallows, the Solemnity of All Saints, and Hallowmas, is a Christian solemnity celebrated in honour of all the saints of the Church, whether they are known or unknown.
According to Ovid's description of the founding of Rome by Romulus, Celer was the name of an otherwise unknown foreman, appointed by Romulus to oversee the building of Rome's first walls. Ovid, perhaps in part to exonerate the emperor Augustus' great forefather, relates how it was actually this foreman Celer who struck down Remus for jumping over the wall in its early stages in an act of mockery towards his brother's attempt to fortify the new city. Romulus is portrayed by the poet as putting on a brave front at Remus' funeral, stoically suppressing his tears and grief in order to be a role model for his people. Ovid relates the account in connection with his description of the Roman festival of Parilia. Ovid also provides additional allusions to Celer's killing of Remus further on in the Fasti, in connection with the festival of Lemuria.
The Mother of the Lares has been identified with any of several minor Roman deities. She appears twice in the records of the Arval Brethren as Mater Larum, elsewhere as Mania and Larunda. Ovid calls her Lara, Muta and Tacita.
In ancient Roman religion, the Fordicidia was a festival of fertility, held on the Ides of April, that pertained to farming and animal husbandry. It involved the sacrifice of a pregnant cow to Tellus, the ancient Roman goddess of the Earth, in proximity to the festival of Ceres (Cerealia) on April 19.
In ancient Roman religion and myth, Hercules was venerated as a divinized hero and incorporated into the legends of Rome's founding. The Romans adapted Greek myths and the iconography of Heracles into their own literature and art, but the hero developed distinctly Roman characteristics. Some Greek sources as early as the 6th and 5th century BC gave Heracles Roman connections during his famous labors.
In the Roman Empire, Rosalia or Rosaria was a festival of roses celebrated on various dates, primarily in May, but scattered through mid-July. The observance is sometimes called a rosatio ("rose-adornment") or the dies rosationis, "day of rose-adornment," and could be celebrated also with violets (violatio, an adorning with violets, also dies violae or dies violationis, "day of the violet[-adornment]"). As a commemoration of the dead, the rosatio developed from the custom of placing flowers at burial sites. It was among the extensive private religious practices by means of which the Romans cared for their dead, reflecting the value placed on tradition (mos maiorum, "the way of the ancestors"), family lineage, and memorials ranging from simple inscriptions to grand public works. Several dates on the Roman calendar were set aside as public holidays or memorial days devoted to the dead.