In ancient Roman culture, felicitas is a condition of divinely inspired productivity, blessedness, or happiness. Felicitas could encompass both a woman's fertility and a general's luck or good fortune. The divine personification of Felicitas was cultivated as a goddess. Although felicitas may be translated as "good luck," and the goddess Felicitas shares some characteristics and attributes with Fortuna, the two were distinguished in Roman religion. Fortuna was unpredictable and her effects could be negative, as the existence of an altar to Mala Fortuna acknowledges. Felicitas, however, always had a positive significance. She appears with several epithets that focus on aspects of her divine power.
In ancient Roman religion, Strenua or Strenia was a goddess of the new year, purification, and wellbeing. She had a shrine (sacellum) and grove (lucus) at the top of the Via Sacra. Varro said she was a Sabine goddess. W.H. Roscher includes her among the indigitamenta, the lists of Roman deities maintained by priests to assure that the correct divinity was invoked in public rituals. The procession of the Argei began at her shrine.
Caelus or Coelus was a primal god of the sky in Roman myth and theology, iconography, and literature. The deity's name usually appears in masculine grammatical form when he is conceived of as a male generative force.
The Ficus Ruminalis was a wild fig tree that had religious and mythological significance in ancient Rome. It stood near the small cave known as the Lupercal at the foot of the Palatine Hill and was the spot where according to tradition the floating makeshift cradle of Romulus and Remus landed on the banks of the Tiber. There they were nurtured by the she-wolf and discovered by Faustulus. The tree was sacred to Rumina, one of the birth and childhood deities, who protected breastfeeding in humans and animals. St. Augustine mentions a Jupiter Ruminus.
The Suburra, or Subura, was a vast and populous neighborhood of Ancient Rome, located below the Murus Terreus on the Carinae and stretching on the slopes of the Quirinal and Viminal hills up to the offshoots of the Esquiline.
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.
In 7 BC, Augustus divided the city of Rome into 14 administrative regions. These replaced the four regiones—or "quarters"—traditionally attributed to Servius Tullius, sixth king of Rome. They were further divided into official neighborhoods.
In ancient Roman religion, the Compitalia was an annual festival in honor of the Lares Compitales, household deities of the crossroads, to whom sacrifices were offered at the places where two or more ways met. The word comes from the Latin compitum, a cross-way.
In Ancient Rome, the vicus designated a village within a rural area (pagus) or the neighbourhood of a larger settlement. During the Republican era, the four regiones of the city of Rome were subdivided into vici. In the 1st century BC, Augustus reorganized the city for administrative purposes into 14 regions, comprising 265 vici. Each vicus had its own board of officials who oversaw local matters. These administrative divisions are recorded as still in effect at least until the mid-4th century.
Ludi were public games held for the benefit and entertainment of the Roman people . Ludi were held in conjunction with, or sometimes as the major feature of, Roman religious festivals, and were also presented as part of the cult of state.
In ancient Roman religion and myth, Mars was the god of war and also an agricultural guardian, a combination characteristic of early Rome. He was 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, which began the season for military campaigning and ended the season for farming.
Paullus Fabius Maximus was a Roman senator, active toward the end of the first century BC. He was consul in 11 BC as the colleague of Quintus Aelius Tubero, and a confidant of emperor Augustus.
The Columna Lactaria was a landmark in ancient Rome in the Forum Holitorium, or produce market. The Roman grammarian Festus says it was so called "because they would bring babies there to be fed with milk." It seems to have been a public charity where poor parents could obtain milk for their infants, or a central site for locating and hiring wet nurses. It has also been interpreted as a sanctioned site of child abandonment, where parents unable or unwilling to care for newborns could leave the child in the hope that it might be pitied and fostered.
The lautumiae were tufa quarries that became a topographical marker in ancient Rome. They were located on the northeast slope of the Capitoline Hill, forming one side of the Graecostasis, where foreign embassies gathered prior to appearing before the Roman Senate.
Iana is the name of an ancient Roman goddess associated with arches and the moon, usually identified as either a form of Diana or the female counterpart of Janus.
Fortuna Huiusce Diei was an aspect of the goddess Fortuna, known primarily for her temple in the Area Sacra di Largo Argentina at Rome. Cicero lists her among the deities who should be cultivated in his ideal state, because "she empowers each day". She thus embodies an important aspect of time as it figures in Roman religion: every day of the year had a distinct and potent nature, which the public priests were responsible for knowing and aligning the community with by means of the religious calendar.
Fortuna Redux was a form of the goddess Fortuna in the Roman Empire who oversaw a return, as from a long or perilous journey. Her attributes were Fortuna's typical cornucopia, with her specific function represented by a rudder or steering oar sometimes in conjunction with a globe.
The Alta Semita was a street in ancient Rome that gave its name to one of the 14 regions of Augustan Rome.
The Porta Carmentalis was a double gate in the Servian Walls of ancient Rome. It was named for a nearby shrine to the goddess or nymph Carmenta, whose importance in early Roman religion is also indicated by the assignment of one of the fifteen flamines to her cult, and by the archaic festival in her honor, the Carmentalia. The shrine was to the right as one exited the gate.
