Sol | |
---|---|
God of the Sun | |
Abode | Sky |
Planet | Sun |
Symbol | Chariot, solar disk |
Day | Sunday (dies Solis) |
Genealogy | |
Siblings | Luna, Aurora |
Equivalents | |
Albanian equivalent | Dielli |
Canaanite equivalent | Shapash |
Etruscan equivalent | Usil |
Greek equivalent | Helios |
Indo-European equivalent | Seh₂ul |
Norse equivalent | Sól |
Sol is the personification of the Sun and a god in ancient Roman religion. It was long thought that Rome actually had two different, consecutive sun gods: The first, Sol Indiges (Latin : the deified sun), was thought to have been unimportant, disappearing altogether at an early period. Only in the late Roman Empire, scholars argued, did the solar cult re-appear with the arrival in Rome of the Syrian Sol Invictus (Latin : the unconquered sun), perhaps under the influence of the Mithraic mysteries. [1] Publications from the mid-1990s have challenged the notion of two different sun gods in Rome, pointing to the abundant evidence for the continuity of the cult of Sol, and the lack of any clear differentiation – either in name or depiction – between the "early" and "late" Roman sun god. [2] [3] [4] [5]
The Latin sol for "Sun" is believed to originate in the Proto-Indo-European language, as a continuation of the heteroclitic *Seh2ul- / *Sh2-en-, and thus cognate to other solar deities in other Indo-European languages: Germanic Sol , Sanskrit Surya , Avestan Hvare-khshaeta , Greek Helios , Lithuanian Saulė . [6] Also compare Latin sol to Etruscan usil . Today, Romance languages still use reflexes of sol (e.g., Italian sole, Portuguese sol, Spanish sol, Romanian soare and French soleil) as the main word for "sun". [lower-alpha 1]
According to Roman sources, the worship of Sol was introduced by Titus Tatius shortly after the foundation of Rome. [7] [8] In Virgil he is the grandfather of Latinus, the son of Sol's daughter Circe who lived not far from Rome at Monte Circeo. [9] A shrine to Sol stood on the banks of the Numicius, near many important shrines of early Latin religion. [10]
In Rome Sol had an "old" temple in the Circus Maximus according to Tacitus (56–117 CE), [11] and this temple remained important in the first three centuries CE. [12] There was also an old shrine for Sol on the Quirinal, where an annual sacrifice was offered to Sol Indiges on August 9 to commemorate Caesar's victory at Pharsala (48 BCE). [lower-alpha 2] The Roman ritual calendars or fasti also mention a feast for Sol Indiges on December 11, and a sacrifice for Sol and Luna on August 28. Traditionally, scholars have considered Sol Indiges [lower-alpha 3] to represent an earlier, more agrarian form in which the Roman god Sol was worshipped, and considered him to be very different from the late Roman Sol Invictus, who they believed was a predominantly Syrian deity. Neither the epithet "indiges" (which fell out of use sometime after Caesar) nor the epithet "invictus" are used with any consistency however, making it impossible to differentiate between the two. [15]
Sol Invictus (English translated as "Unconquered Sun") was long thought to have been a foreign state-supported sun god introduced from either Emesa or Palmyra in Syria by the emperor Aurelian in 274 and overshadowing other Eastern cults in importance, [16] until the abolition of classical Roman religion under Theodosius I. However the evidence for this is meager at best, [17] and the notion that Aurelian introduced a new cult of the sun ignores the abundant evidence on coins, in images, in inscriptions, and in other sources for a strong presence of the sun god in Rome throughout the imperial period. [18] Tertullian (died 220 CE) writes that the Circus Maximus was dedicated primarily to Sol. [19] During the reign of Aurelian, a new college of pontiffs for Sol was established. [20] There is some debate over the significance of the date December 21 for the cult of Sol. According to a single, late source, the Romans held a festival on December 21 of Dies Natalis Invicti, "the birthday of the unconquered one." Most scholars assume Sol Invictus was meant, although our source for this festival does not state so explicitly. [lower-alpha 4]
December 25 was commonly indicated as the date of the winter solstice, [lower-alpha 5] with the first detectable lengthening of daylight hours. The Philocalian calendar of AD 354, part VI, gives a festival of NATALIS INVICTI on 25 December. There is limited evidence that this festival was celebrated before the mid-4th century. [22] [lower-alpha 6] [25] The same Philocalian calendar, part VIII, also mentions the birth of Jesus Christ, stating that the "Lord Jesus Christ was born eight days before the calends of January" (that is, on December 25). Since the 12th century, [26] there have been speculations that the near-solstice date of 25 December for Christmas was selected because it was the date of the festival of DIES NATALIS SOLIS INVICTI, but historians of late antiquity make no mention of this, and others speculate Aurelian chose December 25 to shadow early Christian celebrations already on the rise. [27] When the festival on December 25 was instituted is not clear, which makes it hard to assess what impact (if any) it had on the establishment of Christmas.
There were also festivals on other days in December, including the 11th (mentioned above), as well as August. Gordon points out that none of these other festivals are linked to astronomical events. [17]
Throughout the 4th century the cult of Sol continued to be maintained by high-ranking pontiffs, including the renowned Vettius Agorius Praetextatus. [28]
According to the Historia Augusta , Elagabalus, the teenaged Severan heir, adopted the name of his deity and brought his cult image from Emesa to Rome. Once installed as emperor, he neglected Rome's traditional State deities and promoted his own as Rome's most powerful deity. This ended with his murder in 222. The Historia Augusta equates the deity Elagabalus with Jupiter and Sol: fuit autem Heliogabali vel Iovis vel Solis sacerdos, "He was also a priest of Heliogabalus, or Jove, or Sol". [29] While this has been seen as an attempt to import the Syrian sun god to Rome, [30] the Roman cult of Sol had existed in Rome at least since the early Republic. [31] [32] [33] [34]
As the Cult of Sol grew and Sol took on attributes of other deities, Sol began to be used as a way to display imperial power. The radiate crown shown on some emperor's portraits on coins minted in the 3rd century was associated with Sol, [35] [36] and may have been influenced by earlier depictions of Alexander the Great. [37] Some coins minted in the 4th century depict Sol on one side. [35] Constantine I wore the "radiate crown" though some argue that it was intended to represent the "Holy Nails" and not Sol. [38] [ dubious – discuss ]
Sol was most notably identified with Phoebus Apollo; such equation famously occurs in Varro and Ovid. The Greek assimilation of Apollo and Helios was already established in Rome by the end of the republic. [39]
Various Roman philosophers speculated on the nature of the sun, without arriving at any consensus. A typical example is Nigidius, a scholar of the 1st century BCE. His works have not survived, but writing five centuries later, Macrobius reports that Nigidius argued that Sol was to be identified with Janus and that he had a counterpart, Jana, who was Luna. As such, they were to be regarded as the highest of the gods, receiving their sacrifices before all the others. [41] Such speculations appear to have been restricted to an erudite elite and had no impact on the well-attested cult of Sol as independent deity: No ancient source aside from Macrobius mentions the equation of Sol with Janus.
Sol appears many times in depictions of Mithras, such as the Tauroctony of Mithras killing the bull, and looking at Sol over his shoulder. [42] They appear in other scenes together from Mithras ascending behind Sol's chariot, shaking hands and some depictions of Sol kneeling to Mithras. [43] Mithras was known as Sol Invictus even though Sol is a separate deity, a paradoxical relationship where they are each other but separate. [42] They are separate deities but due to some similarities a connection between them can be created which can lead to one over taking the other.
Mithraism, also known as the Mithraic mysteries or the Cult of Mithras, was a Roman mystery religion centered on the god Mithras. Although inspired by Iranian worship of the Zoroastrian divinity (yazata) Mithra, the Roman Mithras was linked to a new and distinctive imagery, and the level of continuity between Persian and Greco-Roman practice remains debatable. The mysteries were popular among the Imperial Roman army from the 1st to the 4th century CE.
A solar deity or sun deity is a deity who represents the Sun or an aspect thereof. Such deities are usually associated with power and strength. Solar deities and Sun worship can be found throughout most of recorded history in various forms. The Sun is sometimes referred to by its Latin name Sol or by its Greek name Helios. The English word sun derives from Proto-Germanic *sunnǭ.
The Ides of March is the day on the Roman calendar marked as the Idus, roughly the midpoint of a month, of Martius, corresponding to 15 March on the Gregorian calendar. It was marked by several major religious observances. In 44 BC, it became notorious as the date of the assassination of Julius Caesar, which made the Ides of March a turning point in Roman history.
Year 274 (CCLXXIV) was a common year starting on Thursday of the Julian calendar. At the time, it was known as the Year of the Consulship of Aurelianus and Capitolinus. The denomination 274 for this year has been used since the early medieval period, when the Anno Domini calendar era became the prevalent method in Europe for naming years.
In ancient Greek religion and mythology, Helios is the god who personifies the Sun. His name is also Latinized as Helius, and he is often given the epithets Hyperion and Phaethon. Helios is often depicted in art with a radiant crown and driving a horse-drawn chariot through the sky. He was a guardian of oaths and also the god of sight. Though Helios was a relatively minor deity in Classical Greece, his worship grew more prominent in late antiquity thanks to his identification with several major solar divinities of the Roman period, particularly Apollo and Sol. The Roman Emperor Julian made Helios the central divinity of his short-lived revival of traditional Roman religious practices in the 4th century AD.
In Sabine and ancient Roman religion and myth, Luna is the divine embodiment of the Moon. She is often presented as the female complement of the Sun, Sol, conceived of as a god. Luna is also sometimes represented as an aspect of the Roman triple goddess, along with Diana and either Proserpina or Hecate. Luna is not always a distinct goddess, but sometimes rather an epithet that specializes a goddess, since both Diana and Juno are identified as moon goddesses.
In classical Latin, the epithet Indiges, singular in form, is applied to Sol and to Jupiter of Lavinium, later identified with Aeneas. One theory holds that it means the "speaker within", and stems from before the recognition of divine persons. Another, which the Oxford Classical Dictionary holds more likely, is that it means "invoked" in the sense of "pointing at", as in the related word indigitamenta.
Elagabalus, Aelagabalus, Heliogabalus, or simply Elagabal was an Arab-Roman sun god, initially venerated in Emesa, Syria. Although there were many variations of the name, the god was consistently referred to as Elagabalus in Roman coins and inscriptions from AD 218 on, during the reign of emperor Elagabalus.
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Sol Invictus was the official sun god of the late Roman Empire and a later version of the god Sol. The emperor Aurelian revived his cult in 274 CE and promoted Sol Invictus as the chief god of the empire. From Aurelian onward, Sol Invictus often appeared on imperial coinage, usually shown wearing a sun crown and driving a horse-drawn chariot through the sky. His prominence lasted until the emperor Constantine I legalized Christianity and restricted paganism. The last known inscription referring to Sol Invictus dates to CE 387, although there were enough devotees in the fifth century that the Christian theologian Augustine found it necessary to preach against them.
Malakbel was a sun god worshipped in the ancient Syrian city of Palmyra, frequently associated and worshipped with the moon god Aglibol as a party of a trinity involving the sky god Baalshamin.
The term Christianized calendar refers to feast days which are Christianized reformulations of feasts from pre-Christian times.
The winter solstice, also called the hibernal solstice, occurs when either of Earth's poles reaches its maximum tilt away from the Sun. This happens twice yearly, once in each hemisphere. For that hemisphere, the winter solstice is the day with the shortest period of daylight and longest night of the year, and when the Sun is at its lowest daily maximum elevation in the sky. Each polar region experiences continuous darkness or twilight around its winter solstice. The opposite event is the summer solstice.
Saturn was a god in ancient Roman religion, and a character in Roman mythology. He was described as a god of time, generation, dissolution, abundance, wealth, agriculture, periodic renewal and liberation. Saturn's mythological reign was depicted as a Golden Age of abundance and peace. After the Roman conquest of Greece, he was conflated with the Greek Titan Cronus. Saturn's consort was his sister Ops, with whom he fathered Jupiter, Neptune, Pluto, Juno, Ceres and Vesta.
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The date of the birth of Jesus is not stated in the gospels or in any historical sources and the evidence is too incomplete to allow for consistent dating. However, most biblical scholars and ancient historians believe that his birth date is around 4 to 6 BC. Two main approaches have been used to estimate the year of the birth of Jesus: one based on the accounts in the Gospels of his birth with reference to King Herod's reign, and the other by subtracting his stated age of "about 30 years" when he began preaching.
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