In the Roman Empire of the second to fourth centuries, taurobolium [2] referred to practices involving the sacrifice of a bull, which after mid-second century became connected with the worship of the Great Mother of the Gods; though not previously limited to her cult, after AD 159 all private taurobolia inscriptions mention the Magna Mater. [3]
Originating in Asia Minor, [4] its earliest attested performance in Italy occurred in AD 134, at Puteoli, in honor of Venus Caelestis , [5] as documented by an inscription. [6]
The earliest inscriptions, of the second century in Asia Minor, point to a bull chase in which the animal was overcome, linked with a panegyris in honour of a deity or deities, but not an essentially religious ceremony, though a bull was sacrificed and its flesh distributed. The addition of the taurobolium and the institution of an archigallus [ broken anchor ] were innovations in the cult of the Magna Mater made by Antoninus Pius on the occasion of his vicennalia, the twentieth year of his reign, in 158 and 159. [7] The first dated reference to Magna Mater in a taurobolium inscription dates from 160. The vires, or testicles of the bull, were removed from Rome and dedicated at a taurobolium altar at Lugdunum, 27 November 160. Jeremy Rutter makes the suggestion that the bull's testicles substituted for the self-castration of devotees of Cybele, abhorrent to the Roman ethos. [8]
Public taurobolia, enlisting the benevolence of the Magna Mater on behalf of the emperor, became common in Italy, as well as in Gaul, Hispania and Africa. The last public taurobolium for which there is an inscription was carried out for Diocletian and Maximian at Mactar in Numidia at the close of the third century.
The best-known and most vivid description, though of the quite different taurobolium as it was revived in aristocratic pagan circles, is the notorious one that has coloured early scholarship, which was provided in an anti-pagan poem by the late 4th-century Christian Prudentius in Peristephanon : [9] the priest of the Great Mother, clad in a silk toga worn in the Gabinian cincture, with golden crown and fillets on his head, takes his place in a trench covered by a platform of planks pierced with fine holes, on which a bull, magnificent with flowers and gold, is slain. The blood rains through the platform onto the priest below, who receives it on his face, and even on his tongue and palate, and after the baptism presents himself before his fellow-worshippers purified and regenerated, and receives their salutations and reverence. [10] Prudentius does not explicitly mention the taurobolium, but the ceremony, in its new form, is unmistakable from other contemporaneous sources: "At Novaesium on the Rhine in Germania Inferior, a blood pit was found in what was probably a Metroon", Jeremy Rutter observes.
Recent scholarship has called into question the reliability of Prudentius' description. It is a late account by a Christian who was hostile to paganism, and may have distorted the rite for effect. [11] Earlier inscriptions that mention the rite suggest a less gory and elaborate sacrificial rite. Therefore, Prudentius' description may be based on a late evolution of the taurobolium. [12]
At the taurobolium ritual, the high-priest would stand inside a pit made specifically for the ritual, a bull would be led above the pit and sacrificed, the blood of the bull would pour down onto the priest, showering him in the blood. Afterward, the bulls testicles were removed and taken to the sanctuary as an offering. This ritual were performed as a replacement for the castration of high priests because the castration of male Roman citizens was forbidden in Rome.
The taurobolium in the second and third centuries was usually performed as a measure for the welfare (salus) of the emperor, Empire, or community; [10] H. Oppermann [14] denies early reports that its date was frequently 24 March, the Dies Sanguinis ("Day of Blood") of the annual festival of the Great Mother Cybele and Attis; Oppermann reports that there were no taurobolia in late March. In the late third and the fourth centuries its usual motive was the purification or regeneration of an individual, who was spoken of as renatus in aeternum, "reborn for eternity", in consequence of the ceremony. [15] While its efficacy was not eternal, its effect was considered to endure for twenty years, [10] as if the magic coating of the blood wore off after that time, the initiate having taken his vows for "the circle of twenty years" (bis deni orbis). [16] It was also performed as the fulfilment of a vow (votum), or by command of the goddess herself, and the privilege was not limited by sex or class. In its fourth-century revival in high pagan circles, Rutter has observed, "We might even justifiably say that the taurobolium, rather than a rite effectual in itself was a symbol of paganism. It was a rite apparently forbidden by the Christian emperors and thus became a hallmark of the pagan nobility in their final struggle against Christianity and the Christian emperors." [17] The place of its performance at Rome was near the site of St Peter's, in the excavations of which several altars and inscriptions commemorative of taurobolia were discovered. [10]
A criobolium, substituting a ram for the bull, was also practiced, sometimes together with the taurobolium;. [18]
The classicist Grant Showerman, writing in the Encyclopædia Britannica Eleventh Edition suggested: "The taurobolium was probably a sacred drama symbolizing the relations of the Mother and Attis (q.v.). The descent of the priest into the sacrificial foss (pit) symbolized the death of Attis, the withering of the vegetation of Mother Earth; his bath of blood and emergence the restoration of Attis, the rebirth of vegetation. The ceremony may be the spiritualized descent of the primitive oriental practice of drinking or being baptized in the blood of an animal, based upon a belief that the strength of brute creation could be acquired by consumption of its substance or contact with its blood. In spite of the phrase renatus in aeternum, there is no reason to suppose that the ceremony was in any way borrowed from Christianity." [10]
Mystery religions, mystery cults, sacred mysteries or simply mysteries, were religious schools of the Greco-Roman world for which participation was reserved to initiates (mystai). The main characteristic of these religious schools was the secrecy associated with the particulars of the initiation and the ritual practice, which may not be revealed to outsiders. The most famous mysteries of Greco-Roman antiquity were the Eleusinian Mysteries, which predated the Greek Dark Ages. The mystery schools flourished in Late Antiquity; Emperor Julian, of the mid-4th century, is believed by some scholars to have been associated with various mystery cults—most notably the mithraists. Due to the secret nature of the schools, and because the mystery religions of Late Antiquity were persecuted by the Christian Roman Empire from the 4th century, the details of these religious practices are derived from descriptions, imagery and cross-cultural studies.
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.
Cybele is an Anatolian mother goddess; she may have a possible forerunner in the earliest neolithic at Çatalhöyük. She is Phrygia's only known goddess, and was probably its national deity. Greek colonists in Asia Minor adopted and adapted her Phrygian cult and spread it to mainland Greece and to the more distant western Greek colonies around the 6th century BC.
Agdistis is a deity of Greek, Roman, and Anatolian mythology who was a Hermaphrodite, having been born with both male and female reproductive organs. The deity was closely associated with the Phrygian goddess Cybele.
A gallus was a eunuch priest of the Phrygian goddess Cybele and her consort Attis, whose worship was incorporated into the state religious practices of ancient Rome.
Religion in ancient Rome consisted of varying imperial and provincial religious practices, which were followed both by the people of Rome as well as those who were brought under its rule.
Attis was the consort of Cybele, in Phrygian and Greek mythology.
Cattle are prominent in some religions and mythologies. As such, numerous peoples throughout the world have at one point in time honored bulls as sacred. In the Sumerian religion, Marduk is the "bull of Utu". In Hinduism, Shiva's steed is Nandi, the Bull. The sacred bull survives in the constellation Taurus. The bull, whether lunar as in Mesopotamia or solar as in India, is the subject of various other cultural and religious incarnations as well as modern mentions in New Age cultures.
In Greek mythology, two sacred mountains are called Mount Ida, the "Mountain of the Goddess": Mount Ida in Crete, and Mount Ida in the ancient Troad region of western Anatolia, which was also known as the Phrygian Ida in classical antiquity and is mentioned in the Iliad of Homer and the Aeneid of Virgil. Both are associated with the mother goddess in the deepest layers of pre-Greek myth, in that Mount Ida in Anatolia was sacred to Cybele, who is sometimes called Mater Idaea, while Rhea, often identified with Cybele, put the infant Zeus to nurse with Amaltheia at Mount Ida in Crete. Thereafter, his birthplace was sacred to Zeus, the king and father of Greek gods and goddesses.
Criobolium is the ritual sacrifice of a ram in the cult of Attis and the Great Mother of the Gods. It seems to have been a special ceremony instituted after the rise, and on the analogy of the taurobolium, which was performed in honor of the Great Mother, for the purpose of giving fuller recognition to Attis in the duality which he formed with the Mother. There is no evidence of its existence either in Asia or in Italy before the taurobolium came into prominence. When the criobolium was performed in conjunction with the taurobolium, the altar was almost invariably inscribed to both the Mother and Attis, while the inscription was to the Mother alone when the taurobolium only was performed. The celebration of the criobolium was widespread, and its importance such that it was sometimes performed in place of the taurobolium. The details and effect of the ceremony were no doubt similar to those of the taurobolium.
The Hilaria were ancient Roman religious festivals celebrated on the March equinox to honor Cybele.
A number of temples to Cybele in Rome have been identified. Originally an Anatolian mother goddess, the cult of Cybele was formally brought to Rome during the Second Punic War after a consultation with the Sibylline Books.
The Temple of Cybele or Temple of Magna Mater was Rome's first and most important temple to the Magna Mater, who was known to the Greeks as Cybele. It was built to house a particular image or form of the goddess, a meteoric stone brought from Greek Asia Minor to Rome in 204 BC at the behest of an oracle and temporarily housed in the goddess of Victory's Palatine temple. The new temple was dedicated on 11 April 191 BC, and Magna Mater's first Megalesia festival was held on the temple's proscenium.
The sellisternium or solisternium was a ritual banquet for goddesses in the Ancient Roman religion. It was based on a variant of the Greek theoxenias, and was considered an appropriately "greek" form of rite for some Roman goddesses thought to have been originally Greek, or with clearly Greek counterparts. In the traditional Roman lectisternium, the images of attending deities, usually male, reclined on couches along with their male hosts or guests. In the sellisternium, the attending goddesses sat on chairs or benches, usually in the company of exclusively female hosts and guests. A sellisternium for the Magna Mater was part of her ludi Megalenses; a representation of her temple on the Augustan Ara Pietatis probably shows her sellisternum, which includes Attis, her castrated consort. After Rome's great fire of 64 AD, a sellisternium was held to propitiate Juno. The secular games had a sellisternium for Juno and Diana, and according to Macrobius, a seated banquet of the gods and goddesses alike was part of Hercules' cult at the Ara Maxima.
Quinta Claudia was a Roman matron said to have been instrumental in bringing the goddess Cybele, "Great Mother" of the gods from her shrine in Greek Asia Minor to Rome in 204 BC, during the last years of Rome's Second Punic War against Carthage. The goddess had been brought in response to dire prodigies, a failed harvest and the advice of various oracles. Roman histories and stories describe Quinta Claudia as castissima femina in Rome, chosen along with Scipio Nasica, Rome's optimus vir to welcome the goddess.
The Megalesia, Megalensia, or Megalenses Ludi was a festival celebrated in ancient Rome from April 4 to April 10, in honour of Cybele, whom the Romans called Magna Mater. The name of the festival derives from Greek megalē (μϵγάλη), meaning "great". The festival was one of several on the Roman calendar celebrated with ludi, games and performances.
In ancient Greek religion, an orgion was an ecstatic form of worship characteristic of some mystery cults. The orgion is in particular a cult ceremony of Dionysos, celebrated widely in Arcadia, featuring "unrestrained" masked dances by torchlight and animal sacrifice by means of random slashing that evoked the god's own rending and suffering at the hands of the Titans. The orgia that explained the role of the Titans in Dionysos's dismemberment were said to have been composed by Onomacritus. Greek art and literature, as well as some patristic texts, indicate that the orgia involved snake handling.
The Gaianum was an area in the Transtiberim in ancient Rome. It is located in Regio XIV, about 300m northwest of the Mausoleum of Hadrian, south of the Naumachia Vaticana built by Trajan, and east of the Via Triumphalis. The historian Cassius Dio says that Caligula, also commonly known in ancient sources as Gaius, used the Gaianum for chariot exercises. A number of victory statues have been found in the area, but seem to have been installed originally at the Circus of Gaius and Nero. The Gaianum was probably only a track, not a circus building as such.
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.
The Almone is a small river of the Ager Romanus, a few miles south of the city of Rome. Today the river is polluted and is channelled to a sewage treatment plant and no longer reaches its natural confluence with the Tiber.
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