Mors (mythology)

Last updated
Mors
Personification of Death
Parents Nox and Scotus

In ancient Roman myth and literature, Mors is the personification of death equivalent to the Greek Thanatos.[ citation needed ] The Latin noun for "death," mors, genitive mortis, is of feminine gender, but surviving ancient Roman art is not known to depict death as a woman. [1] Latin poets, however, are bound by the grammatical gender of the word. [2] Horace writes of pallida Mors, "pale Death," who kicks her way into the hovels of the poor and the towers of kings equally. [3] Seneca, for whom Mors is also pale, describes her "eager teeth." [4] Tibullus pictures Mors as black or dark. [5]

Contents

Mors is often represented allegorically in later Western literature and art, particularly during the Middle Ages. Depictions of the Crucifixion of Christ sometimes show Mors standing at the foot of the cross. [6] Mors' antithesis is personified as Vita, "Life." [7]

Roman mythology

In Latin literature, Mors is sometimes identified with the Roman gods Mars, [8] god of war; Dīs Pater, god of the Roman underworld (later, also known as Pluto) and Orcus, god of death and punisher of perjurers.

See also

Related Research Articles

Latin literature includes the essays, histories, poems, plays, and other writings written in the Latin language. The beginning of formal Latin literature dates to 240 BC, when the first stage play in Latin was performed in Rome. Latin literature flourished for the next six centuries. The classical era of Latin literature can be roughly divided into several periods: Early Latin literature, The Golden Age, The Imperial Period and Late Antiquity.

<span class="mw-page-title-main">Proserpina</span> Ancient Roman goddess

Proserpina or Proserpine is an ancient Roman goddess whose iconography, functions and myths are virtually identical to those of Greek Persephone. Proserpina replaced or was combined with the ancient Roman fertility goddess Libera, whose principal cult was housed in the Aventine temple of the grain-goddess Ceres, along with the wine god Liber.

<span class="mw-page-title-main">Silvanus (mythology)</span> Roman tutelary deity of woods

Silvanus was a Roman tutelary deity of woods and uncultivated lands. As protector of the forest, he especially presided over plantations and delighted in trees growing wild. He is also described as a god watching over the fields and husbandmen, protecting in particular the boundaries of fields. The similarly named Etruscan deity Selvans may be a borrowing of Silvanus, or not even related in origin.

<span class="mw-page-title-main">Pluto (mythology)</span> God in Greek mythology

In ancient Greek religion and mythology, Pluto was the ruler of the Greek underworld. The earlier name for the god was Hades, which became more common as the name of the underworld itself. Pluto represents a more positive concept of the god who presides over the afterlife. Ploutōn was frequently conflated with Ploûtos, the Greek god of wealth, because mineral wealth was found underground, and because as a chthonic god Pluto ruled the deep earth that contained the seeds necessary for a bountiful harvest. The name Ploutōn came into widespread usage with the Eleusinian Mysteries, in which Pluto was venerated as both a stern ruler and a loving husband to Persephone. The couple received souls in the afterlife and are invoked together in religious inscriptions, being referred to as Plouton and as Kore respectively. Hades, by contrast, had few temples and religious practices associated with him, and he is portrayed as the dark and violent abductor of Persephone.

<span class="mw-page-title-main">Tibullus</span> Roman poet and writer of elegies (c. 55–c. 19 BC)

Albius Tibullus was a Latin poet and writer of elegies. His first and second books of poetry are extant; many other texts attributed to him are of questionable origins.

<span class="mw-page-title-main">Classical mythology</span> Study of myths of the Greeks and Romans

Classical mythology, also known as Greco-Roman mythology or Greek and Roman mythology, is the collective body and study of myths from the ancient Greeks and ancient Romans. Mythology, along with philosophy and political thought, is one of the major survivals of classical antiquity throughout later Western culture. The Greek word mythos refers to the spoken word or speech, but it also denotes a tale, story or narrative.

<span class="mw-page-title-main">Sexuality in ancient Rome</span> Attitudes and behaviors towards sex in ancient Rome

Sexual attitudes and behaviors in ancient Rome are indicated by art, literature, and inscriptions, and to a lesser extent by archaeological remains such as erotic artifacts and architecture. It has sometimes been assumed that "unlimited sexual license" was characteristic of ancient Rome, but sexuality was not excluded as a concern of the mos maiorum, the traditional social norms that affected public, private, and military life. Pudor, "shame, modesty", was a regulating factor in behavior, as were legal strictures on certain sexual transgressions in both the Republican and Imperial periods. The censors—public officials who determined the social rank of individuals—had the power to remove citizens from the senatorial or equestrian order for sexual misconduct, and on occasion did so. The mid-20th-century sexuality theorist Michel Foucault regarded sex throughout the Greco-Roman world as governed by restraint and the art of managing sexual pleasure.

<span class="mw-page-title-main">Homosexuality in ancient Rome</span> Sexuality in ancient Rome

Homosexuality in ancient Rome often differs markedly from the contemporary West. Latin lacks words that would precisely translate "homosexual" and "heterosexual". The primary dichotomy of ancient Roman sexuality was active /dominant / masculine and passive /submissive / feminine. Roman society was patriarchal, and the freeborn male citizen possessed political liberty (libertas) and the right to rule both himself and his household (familia). "Virtue" (virtus) was seen as an active quality through which a man (vir) defined himself. The conquest mentality and "cult of virility" shaped same-sex relations. Roman men were free to enjoy sex with other males without a perceived loss of masculinity or social status as long as they took the dominant or penetrative role. Acceptable male partners were slaves and former slaves, prostitutes, and entertainers, whose lifestyle placed them in the nebulous social realm of infamia, so they were excluded from the normal protections afforded to a citizen even if they were technically free. Freeborn male minors were off limits at certain periods in Rome.

<span class="mw-page-title-main">Personifications of death</span> Anthropomorphized depiction of lifes end

Personifications of death are found in many religions and mythologies. In some mythologies, a character known as the Grim Reaper causes the victim's death by coming to collect that person's soul. Other beliefs hold that the spectre of death is only a psychopomp, a benevolent figure who serves to gently sever the last ties between the soul and the body, and to guide the deceased to the afterlife, without having any control over when or how the victim dies. Death is most often personified in male form, although in certain cultures death is perceived as female. Death is also portrayed as one of the Four Horsemen of the Apocalypse. Most claims of its appearance occur in states of near-death.

<span class="mw-page-title-main">Mars (mythology)</span> Roman god of war, guardian of agriculture

In ancient Roman religion and mythology, Mars is the god of war and also an agricultural guardian, a combination characteristic of early Rome. He is the son of Jupiter and Juno, and was pre-eminent among the Roman army's military gods. Most of his festivals were held in March, the month named for him, and in October, the months which traditionally began and ended the season for both military campaigning and farming.

<span class="mw-page-title-main">Priapus</span> Greek god of fertility and male genitalia

In Greek mythology, Priapus is a minor rustic fertility god, protector of livestock, fruit plants, gardens, and male genitalia. Priapus is marked by his oversized, permanent erection, which gave rise to the medical term priapism. He became a popular figure in Roman erotic art and Latin literature, and is the subject of the often humorously obscene collection of verse called the Priapeia.

<span class="mw-page-title-main">Bident</span> Two-pronged implement resembling a pitchfork

A bident is a two-pronged implement resembling a pitchfork. In Greek mythology, the bident is a weapon associated with Hades (Pluto), the ruler of the underworld.

<span class="mw-page-title-main">Cupid</span> Ancient Roman god of desire, affection and erotic love

In classical mythology, Cupid is the god of desire, erotic love, attraction and affection. He is often portrayed as the son of the love goddess Venus and the god of war Mars. He is also known as Amor. His Greek counterpart is Eros. Although Eros is generally portrayed as a slender winged youth in Classical Greek art, during the Hellenistic period, he was increasingly portrayed as a chubby boy. During this time, his iconography acquired the bow and arrow that represent his source of power: a person, or even a deity, who is shot by Cupid's arrow is filled with uncontrollable desire. In myths, Cupid is a minor character who serves mostly to set the plot in motion. He is a main character only in the tale of Cupid and Psyche, when wounded by his own weapons, he experiences the ordeal of love. Although other extended stories are not told about him, his tradition is rich in poetic themes and visual scenarios, such as "Love conquers all" and the retaliatory punishment or torture of Cupid.

<i>Velificatio</i> Stylistic device used in ancient Roman art

Velificatio is a stylistic device used in ancient Roman art to frame a deity by means of a billowing garment. It represents "vigorous movement," an epiphany, or "the vault of heaven," often appearing with celestial, weather, or sea deities. It is characteristic of the iconography of the Aurae, the Breezes personified, and one of the elements which distinguish representations of Luna, the Roman goddess of the Moon, alluding to her astral course.

In astrology, planets have a meaning different from the astronomical understanding of what a planet is. Before the age of telescopes, the night sky was thought to consist of two similar components: fixed stars, which remained motionless in relation to each other, and moving objects/"wandering stars", which moved relative to the fixed stars over the course of the year(s).

<i>Otium</i> Leisure time in ancient Roman culture

Otium is a Latin abstract term which has a variety of meanings, including leisure time for "self-realization activities" such as eating, playing, relaxing, contemplation, and academic endeavors. It sometimes relates to a time in a person's retirement after previous service to the public or private sector, as opposed to "active public life". Otium can be a temporary or sporadic time of leisure. It can have intellectual, virtuous, or immoral implications.

In ancient Roman religion, the October Horse was an animal sacrifice to Mars carried out on October 15, coinciding with the end of the agricultural and military campaigning season. The rite took place during one of three horse-racing festivals held in honor of Mars, the others being the two Equirria on February 27 and March 14.

<span class="mw-page-title-main">Modius (headdress)</span> Cylyndrical Egyptian and Greco-Roman hat

The modius is a type of flat-topped cylindrical headdress or crown found in ancient Egyptian art and art of the Greco-Roman world. The name was given by modern scholars based on its resemblance to the jar used as a Roman unit of dry measure, but it probably does represent a grain-measure, and symbolizing one's ability to learn new information by having an open mind with an empty cup. Serapis was the main idol/figurehead at the Library of Alexandria during the ancient Egyptian & Roman alliance.

The planetae, were the five naked-eye planets known to ancient Greek and Roman astronomers, who assigned them a variety of names, associated them with different gods, and ascribed various qualities to their apparent behaviour in the sky. Some scholars included the Sun and Moon, making seven planets, representing the seven heavenly bodies that moved against the fixed background of stars. This concept survives in astrology, which was not clearly differentiated from astronomy before modern times. Others added the fixed stars, representing a single planet, along with the earth itself, and the antichthon, to make a system of ten.

References

  1. Karl Siegfried Guthke, The Gender of Death: A Cultural History in Art and Literature (Cambridge University Press, 1999), p. 24 et passim.
  2. Diana Burton, "The Gender of Death," in Personification in the Greek World (Ashgate, 2005), pp. 57–58.
  3. Horace, Carmina 1.4.14–15.
  4. Avidis ... dentibus: Seneca, Hercules Furens 555.
  5. Tibullus 1.3.3.
  6. Guthke, The Gender of Death, pp. 24, 41, et passim.
  7. Guthke, The Gender of Death, pp. 45–46.
  8. Remigius of Auxerre, In Martianum 36.7: "Mars is called so as if mors (death)," as cited by Jane Chance, Medieval Mythography: From Roman North Africa to the School of Chartres, A.D. 433–1177 (University Press of Florida, 1994), p. 578, note 70. The etymology-by-association of Remigius should be distinguished from scientific linguistics.