http://www.novaroma.org/vici/index.php?title=Special:Contributions/Titus_Iulius_Nero&feed=atom&deletedOnly=&limit=50&target=Titus_Iulius_Nero&topOnly=&year=&month=NovaRoma - User contributions [en]2024-03-28T23:39:17ZFrom NovaRomaMediaWiki 1.17.0http://www.novaroma.org/nr/Nones_ritual_(Nova_Roma)Nones ritual (Nova Roma)2008-10-27T22:59:21Z<p>Titus Iulius Nero: Edited ritual words to reflect the ending of the month; replaced "the doors of _Month_ open wide" with "the days of _month".</p>
<hr />
<div>{{LanguageBar|{{PAGENAME}}}}<br />
<br />
<br />
This is a modern ritual for Cultores of the Religio Romana to perform on the Nones of each month.<br />
<br />
You may find information on the Nones in Roma Antiqua here: [[Nones]]<br />
<br />
==Preparation==<br />
<br />
This ritual is performed in clean clothing; if possible, a clean [[tunica]] and [[toga]] are best, even better if they are white. The toga should be draped in ''capite velato'', so as to veil the performer from any and all ill omens that might present themselves in the course of the ritual.<br />
<br />
<div class="scriptum"><br />
<br />
*Wash both hands in clean water and pray:<br />
<br />
::'''''May this water cast out all impurities from my substance as from lead to gold.'''''<br />
<br />
*Place both hands upon your head and pray:<br />
::'''''Purify my mind.'''''<br />
<br />
*Bring the arms down to your sides with hands in gesture to your body and pray:<br />
::'''''Purify my body.'''''<br />
<br />
*Place both hands on the chest, over the heart and pray:<br />
::'''''Purify my heart.'''''<br />
<br />
*Take a moment to focus and become fully present and affirm:<br />
::'''''It is so.'''''<br />
<br />
</div><br />
==The Ritual==<br />
<br />
<div class="scriptum"><br />
<br />
*Approach the Lararium in capite velato, adoratio, and ignite the lucerna, then pray:<br />
::'''''Be Thou well, Mother Vesta. May Your flames always guide us to the Gods.'''''<br />
<br />
*Ignite the turibulum and burn some incense, with the right hand over the heart, pray:<br />
::'''''Mother Vesta, may all be well this morning/day in the House of __Family and/or Gens Name__.'''''<br />
<br />
*Pray with both hands manu supina: (Carmen Salii in Varro Lingua Latina 7.26)<br />
::'''''Arise Father Janus, God of Good Beginnings. Arise, Good Creator. Arise, Janus the Gatekeeper.'''''<br />
<br />
*Burn incense in the turibulum and pray manu supina:<br />
::'''''Janus, Opener of the Way, may this incense find favor with You that the days of __Month__ may be propitious to all of Nova Roma.'''''<br />
<br />
*Offer a spelt cake sprinkled with salt and pray:<br />
::'''''May You be honored by this cake that You may be kind and favorable to the citizens of Nova Roma.'''''<br />
<br />
*Announce the date of the month’s festivals up until the next month’s Kalends, following this model for each festival:<br />
::'''''I proclaim, under the Immortal Gods of Roma, the Festival of the ________ shall occur on the _number_ of _month_ and last for _number_ days.'''''<br />
<br />
*Honor the Family Gods with some incense and pray:<br />
::(adoratio) '''''Hail Lar Familiaris! May You tend to the family you have established.''''' (Ennius Annales I.141)<br />
<br />
::(adoratio) '''''Be ye well, Divine Penates, may You always safeguard our home.''''' (Plautus Merc ator 834-5)<br />
<br />
::(anoint with olive oil) '''''Be Thou well Genius/Iuno of the Pater/Materfamilias, may You guide us always.'''''<br />
<br />
*Hang a garland across the altar and/or crown the statues of the Lares with flowers and pray: (Plautus)<br />
::'''''With this garland and with this crown I venerate the Lares of our family; may our house have Your blessings of good fortune, happiness and prosperity.'''''<br />
<br />
*Make an offering of bread drizzled with olive oil and pray:<br />
::'''''With this offering of bread and oil, may our family and house be blessed with health and long life.'''''<br />
<br />
*Pour a libation of wine to the Lares and pray:<br />
::'''''May this wine find favor with You venerable Lares.'''''<br />
<br />
*Adoratio while praying: (Afranius Fabula Togata fr. 11).<br />
::'''''I pray by the Gods that everything will be made fortunate.'''''<br />
<br />
*Burn some incense while praying manu supina: (Plautus Rudens 1338-49)<br />
::'''''Be well ye Immortal Gods, if I have done anything to violate this rite may You kindly receive this incense in expiation of my mortal error.'''''<br />
<br />
*Adoratio to the altar and announce:<br />
::'''''It is done.'''''<br />
<br />
</div><br />
<br />
==Other Info==<br />
<br />
You will find above, in parenthetical notations, the primary sources of directly quoted or otherwise inspired prayers.<br />
<br />
This Nones ritual is ab mani Titi Iuli Neronis,<br />
<br />
MMDCCLX a.u.c.<br />
<br />
<br />
[[Category:Ritus (Nova Roma)]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/Ides_ritual_(Nova_Roma)Ides ritual (Nova Roma)2008-10-27T22:57:54Z<p>Titus Iulius Nero: Edited ritual words to reflect the ending of the month; replaced "the doors of _Month_ open wide" with "the final days of _month".</p>
<hr />
<div>{{LanguageBar|{{PAGENAME}}}}<br />
<br />
<br />
This is a modern ritual for Cultores of the Religio Romana to perform on the Ides of each month.<br />
<br />
You may find information on the Ides in Roma Antiqua here: [[Ides]]<br />
<br />
==Preparation==<br />
<br />
This ritual is performed in clean clothing; if possible, a clean [[tunica]] and [[toga]] are best, even better if they are white. The toga should be draped in ''capite velato'', so as to veil the performer from any and all ill omens that might present themselves in the course of the ritual.<br />
<br />
<div class="scriptum"><br />
<br />
*Wash both hands in clean water and pray:<br />
<br />
::'''''May this water cast out all impurities from my substance as from lead to gold.'''''<br />
<br />
*Place both hands upon your head and pray:<br />
::'''''Purify my mind.'''''<br />
<br />
*Bring the arms down to your sides with hands in gesture to your body and pray:<br />
::'''''Purify my body.'''''<br />
<br />
*Place both hands on the chest, over the heart and pray:<br />
::'''''Purify my heart.'''''<br />
<br />
*Take a moment to focus and become fully present and affirm:<br />
::'''''It is so.'''''<br />
<br />
</div><br />
==The Ritual==<br />
<br />
<div class="scriptum"><br />
<br />
*Approach the Lararium in capite velato, adoratio, and ignite the lucerna, then pray:<br />
::'''''Be Thou well, Mother Vesta. May Your flames always guide us to the Gods.'''''<br />
<br />
*Ignite the turibulum and burn some incense, with the right hand over the heart, pray:<br />
::'''''Mother Vesta, may all be well this morning/day in the House of __Family and/or Gens Name__.'''''<br />
<br />
*Pray with both hands manu supina: (Carmen Salii in Varro Lingua Latina 7.26)<br />
::'''''Arise Father Janus, God of Good Beginnings. Arise, Good Creator. Arise, Janus the Gatekeeper.'''''<br />
<br />
*Burn incense in the turibulum and pray manu supina:<br />
::'''''Janus, Opener of the Way, may this incense find favor with You that the final days of __Month__ may be propitious to all of Nova Roma.'''''<br />
<br />
*Offer a spelt cake sprinkled with salt and pray:<br />
::'''''May You be honored by this cake that You may be kind and favorable to the citizens of Nova Roma.'''''<br />
<br />
*Adoratio while praying: (Silius Italicus Punica 7.78-85)<br />
::'''''Be Thou well Father Jupiter, be present O Best and Greatest King of the Gods. Your sons and daughters of Nova Roma bring forth venerable gifts on this day, the Ides of ________. May You find favor with Nova Roma, that You may look kindly and favorably upon our families and households. May Your blessings of health, good fortune and happiness be with us always!'''''<br />
<br />
*Pour a libation and offer a spelt cake with a prayer: (Cato, De Agricultura 132)<br />
::'''''Jupiter Pater, may You be strengthened by this libation, may You be honored by the small portion of our _______.'''''<br />
<br />
::'''''Jupiter Optimus Maximus, in offering you this cake I pray good prayers that You will be gracious and merciful to me and family, my house and household.'''''<br />
<br />
*Honor the Family Gods with some incense and pray:<br />
::(adoratio) '''''Hail Lar Familiaris! May You tend to the family You have established.''''' (Ennius Annales I.141)<br />
<br />
::(adoratio) '''''Be ye well, Divine Penates, may You always safeguard our home.''''' (Plautus Merc ator 834-5)<br />
<br />
::(anoint with olive oil) '''''Be Thou well Genius/Iuno of the Pater/Materfamilias, may You guide us always.'''''<br />
<br />
*Hang a garland across the altar and/or crown the statues of the Lares with flowers and pray: (Plautus)<br />
::'''''With this garland and with this crown I venerate the Lares of our family; may our house have Your blessings of good fortune, happiness and prosperity.'''''<br />
<br />
*Make an offering of bread drizzled with olive oil and pray:<br />
::'''''With this offering of bread and oil, may our family and house be blessed with health and long life.'''''<br />
<br />
*Pour a libation of wine to the Lares and pray:<br />
::'''''May this wine find favor with You venerable Lares.'''''<br />
<br />
*Adoratio while praying: (Afranius Fabula Togata fr. 11).<br />
::'''''I pray by the Gods that everything will be made fortunate.'''''<br />
<br />
*Burn some incense while praying manu supina: (Plautus Rudens 1338-49)<br />
::'''''Be well ye Immortal Gods, if I have done anything to violate this rite may You kindly receive this incense in expiation of my mortal error.'''''<br />
<br />
*Adoratio to the altar and announce:<br />
::'''''It is done.'''''<br />
<br />
</div><br />
<br />
==Other Info==<br />
<br />
You will find above, in parenthetical notations, the primary sources of directly quoted or otherwise inspired prayers.<br />
<br />
This Ides ritual is ab mani Titi Iuli Neronis,<br />
<br />
MMDCCLX a.u.c.<br />
<br />
<br />
[[Category:Ritus (Nova Roma)]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/User_talk:Titus_Iulius_NeroUser talk:Titus Iulius Nero2008-07-04T19:13:22Z<p>Titus Iulius Nero: </p>
<hr />
<div>Thank you for contributing to [[taurobolium]] etc.! (But please try to make a habit of entering edit summaries.) [[User:M. Lucretius Agricola|Agricola]] 03:46, 1 July 2008 (CEST)<br />
<br />
:: Oops sorry about that, will be sure to do that from now on, haha!<br />
<br />
Thank you for moving ahead with the household rituals. That [[Household worship]] page is another one that will have to be split in two. It was brought over from the old website, and pages there tended to mash everything together. [[User:M. Lucretius Agricola|Agricola]] 08:44, 6 December 2007 (CET)</div>Titus Iulius Nerohttp://www.novaroma.org/nr/LA:Daily_Rituals_(Nova_Roma)LA:Daily Rituals (Nova Roma)2008-07-04T19:09:56Z<p>Titus Iulius Nero: posting the Latin versions as translated by Gaius Marius Lupus</p>
<hr />
<div>{{LanguageBar|{{PAGENAME}} }}<br />
<br />
These are modern Latin rituals for Cultores of the Religio Romana to perform daily at their Lararium.<br />
<br />
You may find information on Household Worship in Roma Antiqua here: [[Household Worship]]<br />
<br />
==Ritus Domesticus Cotidianus Matutinus==<br />
This ritual is performed in clean clothing; if possible, a clean [[tunica]] and [[toga]] are best, even better if they are white. The toga should be draped in ''[[capite velato]]'', so as to veil the performer from any and all ill omens that might present themselves in the course of the ritual.<br />
<br />
<div class="scriptum"><br />
<br />
*Manús aquá liquidá lava et ita precare:<br />
::'''Hæc aqua impuritates a corpore velut plumbo ad aurum mutando éluat.'''<br />
<br />
*Manús capiti tuo impóne:<br />
::'''Purga mentem.'''<br />
<br />
*Manús secundum corpus demitte:<br />
::'''Purga carnem.'''<br />
<br />
*Manús cordi impone et precare:<br />
::'''Purga animum.'''<br />
<br />
*Momentum ad contentionem animi expecta:<br />
::'''Ita est.'''<br />
<br />
*Appropinqua ad lararium capite velato et post adorationem lucernam incende. Deinde tus urens ita precare:<br />
::'''Salve, Vesta Mater, flammæ tuæ semper nos ad Deos immortales ducant.'''<br />
<br />
*Tus urens, manu cordi imposita, ita precare:<br />
::'''Vesta Mater, hodie omnia fausta sint domo_nomen familiæ_.'''<br />
<br />
*Manibus supinis ita precare: <br />
::'''Orire Jane Pater, Deus initii boni. Orire Jane Matutine, Custos portarum Lucis Matutinæ.'''<br />
<br />
*Tus urens, manibus supinis,ita precare:<br />
::'''Jane, Viæ Apertor, hoc tus libenter a te accipiatur, ut omnia bona faustaque hodie nobis sint.'''<br />
<br />
*Líbum adoreum cum sali præbens, ita precare:<br />
::'''Adorare libo hoc ut fauste familiæ meæ faveas.'''<br />
<br />
*Lares familiares ture adorans ita precare:<br />
::(Adorans) '''Favete nobis ac tútaminí nos hodie.'''<br />
:: (Adorans) '''Valete Penates divini, servate et alite semper domum nostram.'''<br />
::(Unguens oleo olivæ) '''Vale Geni patris familias / Vale Juno matris familias, ducite nos ad omnia felicia faustaque.'''<br />
<br />
*Panem olivo ornatum præbens, ita precare:<br />
::'''Præbeo panem olivo ornatum, ut familia domusque nostra salute vitáque longá juventur.'''<br />
<br />
*Vinum Laribus libationis gratiá ministrans, ita precare: <br />
::'''Hoc vinum libenter a vobis accipiatur, Lares venerabiles.'''<br />
<br />
*Adorans, ita precare:<br />
::'''Precor deos ut omnia futura fausta sint.'''<br />
<br />
*Tus urens, manu supina ita precare:<br />
::'''Valete Di immortales. Si quo modo hunc ritum violavi, accipite volentes propitii hoc tus, ut expiem errores mortales meos.'''<br />
<br />
*Age adorationem ad Lararium et nuntia:<br />
::'''Ilicet.'''<br />
<br />
<br />
</div><br />
<br />
==Ritus Domesticus Cotidianus Vespertinus==<br />
This ritual is performed in clean clothing; if possible, a clean [[tunica]] and [[toga]] are best, even better if they are white. The toga should be draped in ''capite velato'', so as to veil the performer from any and all ill omens that might present themselves in the course of the ritual.<br />
<br />
<div class="scriptum"><br />
<br />
*Manús aquá liquidá lava et ita precare:<br />
::'''Hæc aqua impuritates a corpore velut plumbo ad aurum mutando éluat.'''<br />
<br />
*Manús capiti tuo impóne:<br />
::'''Purga mentem.'''<br />
<br />
*Manús secundum corpus demitte:<br />
::'''Purga carnem.'''<br />
<br />
*Manús cordi impone et precare:<br />
::'''Purga animum.'''<br />
<br />
*Momentum ad contentionem animi expecta:<br />
::'''Ita est.'''<br />
<br />
*Appropinqua ad lararium capite velato et adorans tusque urens ita precare:<br />
::(Adorans) '''Salve Lar familiaris. Juva nos somno quieto hac nocte.'''<br />
::(Adorans) '''Valete Penates divini, tútaminí nos hac nocte.'''<br />
::(Adorans) '''Vale Geni patris familias / Vale Juno matris familias, juva(te) nos somniis diei incipienti faustis.'''<br />
<br />
*Lucernam adorans ita precare:<br />
::'''Salve, Vesta Mater, fove flammis tuis semper domum nostram animosque nostros. Hac nocte omnia fausta sint domi _nomen familiæ_.'''<br />
<br />
*Flammam lucernæ exstingue, deinde lucernam panno fusco operi. Tus urens, manú supiná ita precari:<br />
::'''Valete Dei immortales. Si quo modo hodie vos violavi, accipite volentes propitii hoc tus, ut expiem errores mortales meos.'''<br />
<br />
*Lararium adorans nuntia:<br />
::'''Illicet.'''<br />
<br />
</div><br />
<br />
==Info About the Rituals==<br />
<br />
These Latin translations of the original rites are by the hands of Gaius Marius Lupus, <br />
<br />
MMDCCLXI a.u.c.<br />
<br />
<br />
[[Category:Ritus (Nova Roma)]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/TauroboliumTaurobolium2008-06-30T21:06:28Z<p>Titus Iulius Nero: </p>
<hr />
<div>{{LanguageBar|Taurobolium}}<br />
<br />
[[Image:Magna_Mater_Temple_with_Bull_VRoma.jpg|frame|right|Sacrificial Procession in front of the Temple of Magna Mater. Relief from the [[Ara Pacis Augustae]].]]<br />
<br />
==History==<br />
The ''Taurobolium'', according to historical evidence, first appears in an inscription from [[Puteoli]], Italy in 134 CE in connection to [[Venus Caelestis]], otherwise known as the Syrio-Phoenician [[Astarte]] <ref>See Vermaseren, Cybele and Attis, p. 102.</ref>. Later in 160 CE we find a reference from [[Lugdunum]], Britain that commemorates a ''Taurobolium'' in connection to the [[Magna Mater]]. However, it has been agreed by scholars that ''Taurobolia'' were performed every 20 years, so our estimated earliest possibility for Taurobolia to be performed is 124 CE <ref>See Vermaseren, Cybele and Attis, p. 134.</ref>. <br />
<br />
The origins of this sacrifice, we can speculate, take root in Asia Minor and the Middle East. Mesopotamian priests known as ''kalu'' were known to have taken part in bull sacrifice, in Crete and Asia Minor we know of various bull-hunting rites <ref>See Borgeaud, Mother of the Gods, p. 48.</ref>. In Asia Minor, specifically, it was considered a rite of fertility to cut the throat of a bull in times of drought to bring forth rain <ref>See Turcan, Cults of the Roman Empire, p. 228.</ref>. <br />
<br />
On the basis that the deities who are typically associated with the ''Taurobolium'' originate from Asia Minor, Persia and the Middle East, it is a fair theory to understand the introduction of this sacrifice via those deities entrance into the Roman State.<br />
<br />
==The Sacrifice==<br />
The Taurobolium is, at the most basic level, a bloody sacrificial rite involving a bull being killed with a hooked-sword variously defined as a venabulum (hunting spear) <ref>See Turcan, Cults of the Roman Empire, p. 50. See Vermaseren, Cybele and Attis, p. 101</ref>, ensis hamatus (hooked sword)<ref>See Vermaseren, Cybele and Attis, p. 101.</ref>, and harpe (sickle or scimitar)<ref>See Turcan, Cults of the Roman Empire, p. 50.</ref>. This tool features the straight point of a typical blade and it has a second curved-blade that emerges just before the end. This tool was used to firstly stun the bull with the straight point, after which the wound would be ripped open further using the secondary curved-blade <ref>See Turcan, Cults of the Roman Empire, p. 50.</ref>.<br />
<br />
Unique to the Taurobolium is the fact that, unlike traditional Roman sacrifices, the bull was often not given the moment to give its consent, but was rather forced into submission <ref>See Scheid, Introduction to Roman Religion, p. 94.</ref>. This aspect may very well take origin in some type of archaic hunting ritual from Anatolia. Another unique quality of the Taurobolium is the fact that the sacrificial animal was male, instead of the traditional Roman formula where female victims are sacrificed for female divinities <ref>See Scheid, Introduction to Roman Religion, p. 80.</ref>.<br />
<br />
According to the evidence, the Taurobolium appears to have been a sacrificial ritual that evolved over time. Periods of overlap indicate the transitional period of the Taurobolium’s evolution. <ref>See Vermaseren, Cybele and Attis, p. 106.</ref><br />
<br />
*134-early half of the 3rd Century CE: the Taurobolium, being qualified by the verb “facere” (to do), implies the typical sacrifice of a bull.<br />
<br />
*Ca. 250-319 CE: the Taurobolium, being qualified by the verbs “accipere” (to receive) and “tradere” (to hand or pass) in connection with the “vires” and the “cernus”, has a new theory behind the rite.<br />
<br />
*305-390 CE: the Taurobolium, being qualified by the verb “percipere” (to take in), specifies a new innovation in the rite itself.<br />
<br />
==Soteriology==<br />
<br />
The rite of the Taurobolium conferred upon the recipient the blessings of purification, preservation, health, and well-being. <br />
<br />
The date of an individual’s taurobolization was referred to as ‘natalicium’, or birthday. It was typical to describe the individual as being “in aeternum renatus”, or in other words being reborn/restored for eternity. According to Robert Turcan, the Latin ‘’aeternum’’ does not imply the Christian concept of transcendental life, but rather the idea of lasting durability. Thus, the bull’s blood renewed the individual and bestowed upon them lasting health and well-being, preserving them for up to 20 years. <ref> See Turcan, Cults of the Roman Empire, p. 52. Vermaseren, Cybele and Attis, p. 106</ref><br />
<br />
As we know, in Asia Minor the bull’s blood was thought to bring forth rain during a drought (see '''History''' above), and in Mithraism the bull’s blood gave life to grain and flowers (see '''On Mithraism''' below). Therefore, the blood of the bull is known to have regenerative and life-giving properties. <br />
<br />
The Taurobolium was not only performed for select individuals, but was also performed on behalf of the Emperor, the Imperial Family, the Senate, the army, the city and the people of Rome.<br />
<br />
==The Rites== <br />
Below are detailed descriptions of the Taurobolium at each level of its periodic evolution.<br />
<br />
*Taurobolium 1: <br />
::The bull was previously washed and decorated with red and white wool fillets (februa), a disc was placed between its horns, and a dorsuale (fringed blanket) was placed over its back <ref>See Scheid, Introduction to Roman Religion, p. 80.</ref>. The Archigallus scatters grains of wheat over the bull’s head and follows this with drops of water upon its brow <ref>See Scheid, Introduction to Roman Religion, p. 83.</ref>, consecrating the animal as a worthy sacrifice. The Archigallus would then pluck or cut hairs from the bull’s head and scatter them into the fire on the altar. <br />
<br />
::Once ready, the victimarius was given the sign, and the bull was stunned, and after a moment the wound was further slit open for the warm blood to flow out of the animal’s neck. This fresh blood was caught in an offertory bowl which was then presented to the altar, and thus to the Gods, after which it was splattered upon the altar to sanctify the sacrifice that had taken place as typical to any animal sacrifice.<br />
<br />
*Taurobolium 2:<br />
::This version is exactly the same as the first, however new meaning was applied to the old ritual actions.<br />
<br />
::By this time, the typical offertory bowl that caught the flowing blood became the cernus <ref>See Vermaseren, Cybele and Attis, p. 106.</ref>(Vermaseren 106). The cernus is a ritual instrument found in Greek religion (Vermaseren 105) and especially utilized in the mystery cult of Eleusis in regards to Demeter and Persephone <ref>See Vermaseren, Cybele and Attis, p. 49.</ref>. The cernus (Greek kernos) is a small pot with little cups that circle the edge of the opening <ref>See Vermaseren, Cybele and Attis, p. 49, 105. See Reif, Mysteries of Demeter, p. 314</ref>. The cernus is believed to have held a central fire in its main opening where incense and offerings were burnt while the cups about the edge held various objects understood to be the blessings from the Gods, such things may be herbs, seeds, resins, salt, water, wine, etc… <br />
<br />
::The use of the cernus provides for us the understanding that it was the blood of the bull that was perceived of as being inherently sacred and blessed as a gift from the Goddess Herself. With this understanding of the power of the bull’s blood, a new word appeared in the rite, vires, which is translated to mean ‘powers’. <br />
<br />
::Into the cernus, one received (accipere) the blood which was then passed (tradere) to the altar to sanctify the sacrifice. <br />
<br />
*Taurobolium 3:<br />
::This version is similar to its predecessors yet is the one that has gain the most notoriety. <ref>See Adkins & Adkins, Dictionary of Roman Religion, p. 216. See Turcan, Cults of the Roman Empire, p. 49-51. See Vermaseren, Cybele and Attis, p. 102-103</ref> <br />
<br />
::The bull was previously washed and decorated with red and white wool fillets (februa), a disc was placed between its horns, and a dorsuale (fringed blanket) was placed over its back. <br />
<br />
::The individual who was to receive the rite was washed clean, dressed in a clean-white toga and descended into a pit (the fossa sanguinis) where a punctured wooden plank was drawn over the opening of the pit, enclosing the individual into the earthen pit.<br />
<br />
::The bull was drawn over the plank where the Archigallus scatters grains of wheat over the bull’s head and follows this with drops of water upon its brow, consecrating the animal as a worthy sacrifice. The Archigallus would then pluck or cut hairs from the bull’s head and scatter them into the fire on the altar. <br />
<br />
::Once ready, the victimarius was given the sign, and the bull was stunned, and after a moment the wound was further slit open for the warm blood to flow out of the animal’s neck. The initial blood was caught in the cernus, whereas the full flood then poured down upon the plank which then dripped into the pit to drench the individual in the warm blood.<br />
<br />
::The carcass of the bled bull was removed from the plank, and then the pit was opened up to allow the individual to rise up in their bloodied state. In keeping with traditional sacrifice, the cernus was taken to the altar to sanctify the sacrifice and complete the rite. <br />
<br />
::In this newer version, the rite takes place as a type of bloody baptism where the vires, or bloody powers, were taken into (percipere) the individual, thus conferring the bull’s life-energy to the individual, making him blessed.<br />
<br />
==On the Criobolium==<br />
Many times the Taurobolium has been said to be performed in conjunction with the Criobolium, the sacrifice of a goat or ram. The Criobolium is typically considered by modern scholars to be performed for Attis, whereas the Taurobolium was performed for the Magna Mater <ref>See Turcan, Cults of the Roman Empire, p. 52.</ref>.<br />
<br />
It is interesting to note that the combination of the Taurobolium and Criobolium nearly mimics the Suovetaurilia, which entailed the sacrifice of a bull, goat and pig. The Suovetaurilia was used in rites of lustration. Being that the Taurobolium and Criobolium oringinate from Asia Minor, the Galatian peoples of Pessinus abstained from the consumption or association with pork for their mythology concerning Attis stated He was killed by a boar <ref>See Roller, In Search of God the Mother, p. 245n 25.</ref>.<br />
<br />
Thus, it is a plausible theory to see the Taurobolium and Criobolium rites as an Orientalization of the Roman Suovetaurilia, with the pig being absent since it was absent from the religious life of Pessinus. <br />
<br />
Of course, this association is nothing but modern speculation.<br />
<br />
<br />
==On the Vires and Substitution==<br />
Scholars have always been unsure of the true nature of the Taurobolium, but have seemingly all been convinced of its function as a type of ritual substitution for castration utilized by Roman men, on the basis that the Magna Mater’s most infamous priesthood was that of the Galli. Scholars believe that the Taurobolium took the “vires” or genitals of the bull in substitution for those of the actual man.<br />
<br />
The ancient, as well as modern, reference to the meaning of this rite is told to us by Clement of Alexandria, derived from a Greek myth where Zeus had thrown the genitals of a ram into the lap of His mother Deo to demonstrate His remorse, making Her believe that they were His own <ref>See Vermaseren, Cybele and Attis, p. 105.</ref>. However, like other aspects of Roman religion, we must understand that such associations with Greek myth comes from a late date, as well as the fact that Roman religion is independent from Greek religion and myth. <br />
<br />
Though the idea of ritual substitution is a sound one at first, few scholars have taken the time to immerse their study in the surrounding environment of which the Taurobolium took place, that of the Cultus Deorum Romanorum. As far as sacrifice goes in the Religio Romana, sacrificial bulls were always castrated <ref>See Scheid, Introduction to Roman Religion, p. 80.</ref>. Hence, the individual could not offer up the genitals of the bull in place of their own for the genitals that would theoretically be offered are not even present to begin with. In addition, we cannot begin to assume that at such a late date, this castrated status took on a new meaning in Roman religion as a whole. <br />
<br />
Women have been known to serve as priestesses of the Magna Mater since Her inception at Rome, typically being freedwomen and foreigners until the Claudian reforms of the Magna Mater’s cultus. The reforms of Claudius allowed Roman citizens to actively take part in the Magna Mater’s cultus and thus become a part of the priesthood.<br />
<br />
In 384 CE, Aconia Fabia Paulina eulogized her husband, Vettius Agorius Praetextatus, by saying:<br />
<br />
“Under your eyes I have been initiated into all the mysteries; you, my pious partner in life, honor in me the priestess of the Goddess of Mount Dindymus and of Attis, while you ordained me with the bull’s blood.”<ref>See Vermaseren, Cybele and Attis, p. 110.</ref>.<br />
<br />
If women prior to the Claudian reforms had long been priestesses of the Magna Mater, we have a very unique situation here. For well obvious reasons, a woman would have no need to undergo the Taurobolium if it was indeed a ritual substitution for castration. By this evidence alone, in tandem with the Roman sacrificial etiquette for bulls, we can 100% denounce the idea of the Taurobolium serving as a ritual substitution for castration.<br />
<br />
==On the Fossa Sanguinis==<br />
Based upon archaeology, no pit has ever been discovered where the baptismal Taurobolium could have taken place <ref>See Borgeaud, Mother of the Gods, p. 118-119.</ref>. In all sources that make references to the Taurobolium, only two make mention of the pit: Prudentius and the unknown author of “Contra Paganos”, who scholars believe inspired the words of Prudentius <ref>See Borgeaud, Mother of the Gods, p. 119.</ref>. Because of this, scholars argue that the term fossa sanguinis was used by Christians as a metaphoric hyperbole to confer the idea of the vast amount of blood the individual bathed in, to further make horror out of Pagan rites. <br />
<br />
Because of this, it is more than likely that after the cernus had caught the bull’s blood, the Archigallus raised the cernus above the individual’s head and then proceeded to pour it over his head. <br />
<br />
==On Mithraism and the Taurobolium==<br />
Many have come to confuse the Taurobolium with the rites of Mithraism. First and foremost, the image of Mithras the Bull-Slayer is known as the Tauroctony. The Taurobolium and the Tauroctony are two very different things. The Tauroctony is a mystical image that represents and conveys the Mysteries of Mithras. It was never an actual rite that was performed nor was there a Mithraic festival or ritual that was open to the public, Mithraism was a highly secretive cult <ref>See Turcan, Cults of the Roman Empire, p. 216.</ref>. Mithraic rituals took place in small narrow caverns beneath the land, thus it would be near impossible to fit a bull into the cavern, let alone sacrifice it in the manner of the Taurobolium. Mithraic caverns have only yielded the bones of pigs, goats, and birds <ref>See Turcan, Cults of the Roman Empire, p. 234.</ref>.<br />
<br />
Because of the similar imagery of the sacrificed bull, modern speculation has brought many to believe that the cults of the Magna Mater and Mithras were related and interconnected, even so much to say that priestesses of the Magna Mater cult performed the Taurobolium sacrifice so as to initiate new members into the Mithraic cult. First of all, scholarship has clearly yielded the fact that the Taurobolium was performed only by the hand of the Archigallus and no one else, male or female <ref>See [[Archigallus]]</ref>. <br />
<br />
If we were to accept the idea that the Taurobolium was used as a rite to initiate men into Mithraism that would then assume Mithraism was a State-sanctioned cult with a templum, which it was not. Secondly, it would then assume that every Tauroboliatus was then by default a Mithraist as well, which then leads us to the fact that female Tauroboliatii would then also be Mithraists, which is not possible being that Mithraism was a male-only cult. <br />
<br />
Ultimately, it would be odd for the Magna Mater to have any influence in who becomes a Mithraic initiate, for She alone gave the sign that a person is worthy of the Taurobolium, which gives the Roman citizen entrance into Her cult. <br />
<br />
There is no historical source or reference that in any way connects the Magna Mater to Mithras, nor the Taurobolium to Mithras. However, being that both deities and the Taurobolium have roots in the Orient, it does aid in further extrapolation of the Taurobolium. In Mithraism, the Tauroctony depicts Mithras perched over a slain bull, who's gashed throat pours forth blood that flows upon the earth where grain, flowers and greenery sprign forth. This image firmly shows the life-giving properties that the bull's blood offers.<br />
<br />
<br />
==References==<br />
<references/><br />
<br />
[[Category:Religio Romana]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/TauroboliumTaurobolium2008-06-30T21:05:46Z<p>Titus Iulius Nero: </p>
<hr />
<div>{{LanguageBar|Taurobolium}}<br />
<br />
[[Image:Magna_Mater_Temple_with_Bull_VRoma.jpg|frame|right|Sacrificial Procession in front of the Temple of Magna Mater. Relief from the [[Ara Pacis Augustae]].]]<br />
<br />
==History==<br />
The ''Taurobolium'', according to historical evidence, first appears in an inscription from [[Puteoli]], Italy in 134 CE in connection to [[Venus Caelestis]], otherwise known as the Syrio-Phoenician [[Astarte]] <ref>See Vermaseren, Cybele and Attis, p. 102.</ref>. Later in 160 CE we find a reference from [[Lugdunum]], Britain that commemorates a ''Taurobolium'' in connection to the [[Magna Mater]]. However, it has been agreed by scholars that ''Taurobolia'' were performed every 20 years, so our estimated earliest possibility for Taurobolia to be performed is 124 CE <ref>See Vermaseren, Cybele and Attis, p. 134.</ref>. <br />
<br />
The origins of this sacrifice, we can speculate, take root in Asia Minor and the Middle East. Mesopotamian priests known as ''kalu'' were known to have taken part in bull sacrifice, in Crete and Asia Minor we know of various bull-hunting rites <ref>See Borgeaud, Mother of the Gods, p. 48.</ref>. In Asia Minor, specifically, it was considered a rite of fertility to cut the throat of a bull in times of drought to bring forth rain <ref>See Turcan, Cults of the Roman Empire, p. 228.</ref>. <br />
<br />
On the basis that the deities who are typically associated with the ''Taurobolium'' originate from Asia Minor, Persia and the Middle East, it is a fair theory to understand the introduction of this sacrifice via those deities entrance into the Roman State.<br />
<br />
==The Sacrifice==<br />
The Taurobolium is, at the most basic level, a bloody sacrificial rite involving a bull being killed with a hooked-sword variously defined as a venabulum (hunting spear) <ref>See Turcan, Cults of the Roman Empire, p. 50. See Vermaseren, Cybele and Attis, p. 101</ref>, ensis hamatus (hooked sword)<ref>See Vermaseren, Cybele and Attis, p. 101.</ref>, and harpe (sickle or scimitar)<ref>See Turcan, Cults of the Roman Empire, p. 50.</ref>. This tool features the straight point of a typical blade and it has a second curved-blade that emerges just before the end. This tool was used to firstly stun the bull with the straight point, after which the wound would be ripped open further using the secondary curved-blade <ref>See Turcan, Cults of the Roman Empire, p. 50.</ref>.<br />
<br />
Unique to the Taurobolium is the fact that, unlike traditional Roman sacrifices, the bull was often not given the moment to give its consent, but was rather forced into submission <ref>See Scheid, Introduction to Roman Religion, p. 94.</ref>. This aspect may very well take origin in some type of archaic hunting ritual from Anatolia. Another unique quality of the Taurobolium is the fact that the sacrificial animal was male, instead of the traditional Roman formula where female victims are sacrificed for female divinities <ref>See Scheid, Introduction to Roman Religion, p. 80.</ref>.<br />
<br />
According to the evidence, the Taurobolium appears to have been a sacrificial ritual that evolved over time. Periods of overlap indicate the transitional period of the Taurobolium’s evolution. <ref>See Vermaseren, Cybele and Attis, p. 106.</ref><br />
<br />
*134-early half of the 3rd Century CE: the Taurobolium, being qualified by the verb “facere” (to do), implies the typical sacrifice of a bull.<br />
<br />
*Ca. 250-319 CE: the Taurobolium, being qualified by the verbs “accipere” (to receive) and “tradere” (to hand or pass) in connection with the “vires” and the “cernus”, has a new theory behind the rite.<br />
<br />
*305-390 CE: the Taurobolium, being qualified by the verb “percipere” (to take in), specifies a new innovation in the rite itself.<br />
<br />
==Soteriology==<br />
<br />
The rite of the Taurobolium conferred upon the recipient the blessings of purification, preservation, health, and well-being. <br />
<br />
The date of an individual’s taurobolization was referred to as ‘natalicium’, or birthday. It was typical to describe the individual as being “in aeternum renatus”, or in other words being reborn/restored for eternity. According to Robert Turcan, the Latin ‘’aeternum’’ does not imply the Christian concept of transcendental life, but rather the idea of lasting durability. Thus, the bull’s blood renewed the individual and bestowed upon them lasting health and well-being, preserving them for up to 20 years. <ref> See Turcan, Cults of the Roman Empire, p. 52. Vermaseren, Cybele and Attis, p. 106</ref><br />
<br />
As we know, in Asia Minor the bull’s blood was thought to bring forth rain during a drought (see ‘’’History’’’ above), and in Mithraism the bull’s blood gave life to grain and flowers (see ‘’’On Mithraism’’’ below). Therefore, the blood of the bull is known to have regenerative and life-giving properties. <br />
<br />
The Taurobolium was not only performed for select individuals, but was also performed on behalf of the Emperor, the Imperial Family, the Senate, the army, the city and the people of Rome.<br />
<br />
==The Rites== <br />
Below are detailed descriptions of the Taurobolium at each level of its periodic evolution.<br />
<br />
*Taurobolium 1: <br />
::The bull was previously washed and decorated with red and white wool fillets (februa), a disc was placed between its horns, and a dorsuale (fringed blanket) was placed over its back <ref>See Scheid, Introduction to Roman Religion, p. 80.</ref>. The Archigallus scatters grains of wheat over the bull’s head and follows this with drops of water upon its brow <ref>See Scheid, Introduction to Roman Religion, p. 83.</ref>, consecrating the animal as a worthy sacrifice. The Archigallus would then pluck or cut hairs from the bull’s head and scatter them into the fire on the altar. <br />
<br />
::Once ready, the victimarius was given the sign, and the bull was stunned, and after a moment the wound was further slit open for the warm blood to flow out of the animal’s neck. This fresh blood was caught in an offertory bowl which was then presented to the altar, and thus to the Gods, after which it was splattered upon the altar to sanctify the sacrifice that had taken place as typical to any animal sacrifice.<br />
<br />
*Taurobolium 2:<br />
::This version is exactly the same as the first, however new meaning was applied to the old ritual actions.<br />
<br />
::By this time, the typical offertory bowl that caught the flowing blood became the cernus <ref>See Vermaseren, Cybele and Attis, p. 106.</ref>(Vermaseren 106). The cernus is a ritual instrument found in Greek religion (Vermaseren 105) and especially utilized in the mystery cult of Eleusis in regards to Demeter and Persephone <ref>See Vermaseren, Cybele and Attis, p. 49.</ref>. The cernus (Greek kernos) is a small pot with little cups that circle the edge of the opening <ref>See Vermaseren, Cybele and Attis, p. 49, 105. See Reif, Mysteries of Demeter, p. 314</ref>. The cernus is believed to have held a central fire in its main opening where incense and offerings were burnt while the cups about the edge held various objects understood to be the blessings from the Gods, such things may be herbs, seeds, resins, salt, water, wine, etc… <br />
<br />
::The use of the cernus provides for us the understanding that it was the blood of the bull that was perceived of as being inherently sacred and blessed as a gift from the Goddess Herself. With this understanding of the power of the bull’s blood, a new word appeared in the rite, vires, which is translated to mean ‘powers’. <br />
<br />
::Into the cernus, one received (accipere) the blood which was then passed (tradere) to the altar to sanctify the sacrifice. <br />
<br />
*Taurobolium 3:<br />
::This version is similar to its predecessors yet is the one that has gain the most notoriety. <ref>See Adkins & Adkins, Dictionary of Roman Religion, p. 216. See Turcan, Cults of the Roman Empire, p. 49-51. See Vermaseren, Cybele and Attis, p. 102-103</ref> <br />
<br />
::The bull was previously washed and decorated with red and white wool fillets (februa), a disc was placed between its horns, and a dorsuale (fringed blanket) was placed over its back. <br />
<br />
::The individual who was to receive the rite was washed clean, dressed in a clean-white toga and descended into a pit (the fossa sanguinis) where a punctured wooden plank was drawn over the opening of the pit, enclosing the individual into the earthen pit.<br />
<br />
::The bull was drawn over the plank where the Archigallus scatters grains of wheat over the bull’s head and follows this with drops of water upon its brow, consecrating the animal as a worthy sacrifice. The Archigallus would then pluck or cut hairs from the bull’s head and scatter them into the fire on the altar. <br />
<br />
::Once ready, the victimarius was given the sign, and the bull was stunned, and after a moment the wound was further slit open for the warm blood to flow out of the animal’s neck. The initial blood was caught in the cernus, whereas the full flood then poured down upon the plank which then dripped into the pit to drench the individual in the warm blood.<br />
<br />
::The carcass of the bled bull was removed from the plank, and then the pit was opened up to allow the individual to rise up in their bloodied state. In keeping with traditional sacrifice, the cernus was taken to the altar to sanctify the sacrifice and complete the rite. <br />
<br />
::In this newer version, the rite takes place as a type of bloody baptism where the vires, or bloody powers, were taken into (percipere) the individual, thus conferring the bull’s life-energy to the individual, making him blessed.<br />
<br />
==On the Criobolium==<br />
Many times the Taurobolium has been said to be performed in conjunction with the Criobolium, the sacrifice of a goat or ram. The Criobolium is typically considered by modern scholars to be performed for Attis, whereas the Taurobolium was performed for the Magna Mater <ref>See Turcan, Cults of the Roman Empire, p. 52.</ref>.<br />
<br />
It is interesting to note that the combination of the Taurobolium and Criobolium nearly mimics the Suovetaurilia, which entailed the sacrifice of a bull, goat and pig. The Suovetaurilia was used in rites of lustration. Being that the Taurobolium and Criobolium oringinate from Asia Minor, the Galatian peoples of Pessinus abstained from the consumption or association with pork for their mythology concerning Attis stated He was killed by a boar <ref>See Roller, In Search of God the Mother, p. 245n 25.</ref>.<br />
<br />
Thus, it is a plausible theory to see the Taurobolium and Criobolium rites as an Orientalization of the Roman Suovetaurilia, with the pig being absent since it was absent from the religious life of Pessinus. <br />
<br />
Of course, this association is nothing but modern speculation.<br />
<br />
<br />
==On the Vires and Substitution==<br />
Scholars have always been unsure of the true nature of the Taurobolium, but have seemingly all been convinced of its function as a type of ritual substitution for castration utilized by Roman men, on the basis that the Magna Mater’s most infamous priesthood was that of the Galli. Scholars believe that the Taurobolium took the “vires” or genitals of the bull in substitution for those of the actual man.<br />
<br />
The ancient, as well as modern, reference to the meaning of this rite is told to us by Clement of Alexandria, derived from a Greek myth where Zeus had thrown the genitals of a ram into the lap of His mother Deo to demonstrate His remorse, making Her believe that they were His own <ref>See Vermaseren, Cybele and Attis, p. 105.</ref>. However, like other aspects of Roman religion, we must understand that such associations with Greek myth comes from a late date, as well as the fact that Roman religion is independent from Greek religion and myth. <br />
<br />
Though the idea of ritual substitution is a sound one at first, few scholars have taken the time to immerse their study in the surrounding environment of which the Taurobolium took place, that of the Cultus Deorum Romanorum. As far as sacrifice goes in the Religio Romana, sacrificial bulls were always castrated <ref>See Scheid, Introduction to Roman Religion, p. 80.</ref>. Hence, the individual could not offer up the genitals of the bull in place of their own for the genitals that would theoretically be offered are not even present to begin with. In addition, we cannot begin to assume that at such a late date, this castrated status took on a new meaning in Roman religion as a whole. <br />
<br />
Women have been known to serve as priestesses of the Magna Mater since Her inception at Rome, typically being freedwomen and foreigners until the Claudian reforms of the Magna Mater’s cultus. The reforms of Claudius allowed Roman citizens to actively take part in the Magna Mater’s cultus and thus become a part of the priesthood.<br />
<br />
In 384 CE, Aconia Fabia Paulina eulogized her husband, Vettius Agorius Praetextatus, by saying:<br />
<br />
“Under your eyes I have been initiated into all the mysteries; you, my pious partner in life, honor in me the priestess of the Goddess of Mount Dindymus and of Attis, while you ordained me with the bull’s blood.”<ref>See Vermaseren, Cybele and Attis, p. 110.</ref>.<br />
<br />
If women prior to the Claudian reforms had long been priestesses of the Magna Mater, we have a very unique situation here. For well obvious reasons, a woman would have no need to undergo the Taurobolium if it was indeed a ritual substitution for castration. By this evidence alone, in tandem with the Roman sacrificial etiquette for bulls, we can 100% denounce the idea of the Taurobolium serving as a ritual substitution for castration.<br />
<br />
==On the Fossa Sanguinis==<br />
Based upon archaeology, no pit has ever been discovered where the baptismal Taurobolium could have taken place <ref>See Borgeaud, Mother of the Gods, p. 118-119.</ref>. In all sources that make references to the Taurobolium, only two make mention of the pit: Prudentius and the unknown author of “Contra Paganos”, who scholars believe inspired the words of Prudentius <ref>See Borgeaud, Mother of the Gods, p. 119.</ref>. Because of this, scholars argue that the term fossa sanguinis was used by Christians as a metaphoric hyperbole to confer the idea of the vast amount of blood the individual bathed in, to further make horror out of Pagan rites. <br />
<br />
Because of this, it is more than likely that after the cernus had caught the bull’s blood, the Archigallus raised the cernus above the individual’s head and then proceeded to pour it over his head. <br />
<br />
==On Mithraism and the Taurobolium==<br />
Many have come to confuse the Taurobolium with the rites of Mithraism. First and foremost, the image of Mithras the Bull-Slayer is known as the Tauroctony. The Taurobolium and the Tauroctony are two very different things. The Tauroctony is a mystical image that represents and conveys the Mysteries of Mithras. It was never an actual rite that was performed nor was there a Mithraic festival or ritual that was open to the public, Mithraism was a highly secretive cult <ref>See Turcan, Cults of the Roman Empire, p. 216.</ref>. Mithraic rituals took place in small narrow caverns beneath the land, thus it would be near impossible to fit a bull into the cavern, let alone sacrifice it in the manner of the Taurobolium. Mithraic caverns have only yielded the bones of pigs, goats, and birds <ref>See Turcan, Cults of the Roman Empire, p. 234.</ref>.<br />
<br />
Because of the similar imagery of the sacrificed bull, modern speculation has brought many to believe that the cults of the Magna Mater and Mithras were related and interconnected, even so much to say that priestesses of the Magna Mater cult performed the Taurobolium sacrifice so as to initiate new members into the Mithraic cult. First of all, scholarship has clearly yielded the fact that the Taurobolium was performed only by the hand of the Archigallus and no one else, male or female <ref>See [[Archigallus]]</ref>. <br />
<br />
If we were to accept the idea that the Taurobolium was used as a rite to initiate men into Mithraism that would then assume Mithraism was a State-sanctioned cult with a templum, which it was not. Secondly, it would then assume that every Tauroboliatus was then by default a Mithraist as well, which then leads us to the fact that female Tauroboliatii would then also be Mithraists, which is not possible being that Mithraism was a male-only cult. <br />
<br />
Ultimately, it would be odd for the Magna Mater to have any influence in who becomes a Mithraic initiate, for She alone gave the sign that a person is worthy of the Taurobolium, which gives the Roman citizen entrance into Her cult. <br />
<br />
There is no historical source or reference that in any way connects the Magna Mater to Mithras, nor the Taurobolium to Mithras. However, being that both deities and the Taurobolium have roots in the Orient, it does aid in further extrapolation of the Taurobolium. In Mithraism, the Tauroctony depicts Mithras perched over a slain bull, who's gashed throat pours forth blood that flows upon the earth where grain, flowers and greenery sprign forth. This image firmly shows the life-giving properties that the bull's blood offers.<br />
<br />
<br />
==References==<br />
<references/><br />
<br />
[[Category:Religio Romana]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/TauroboliumTaurobolium2008-06-30T20:58:24Z<p>Titus Iulius Nero: </p>
<hr />
<div>{{LanguageBar|Taurobolium}}<br />
<br />
[[Image:Magna_Mater_Temple_with_Bull_VRoma.jpg|frame|right|Sacrificial Procession in front of the Temple of Magna Mater. Relief from the [[Ara Pacis Augustae]].]]<br />
<br />
==History==<br />
The ''Taurobolium'', according to historical evidence, first appears in an inscription from [[Puteoli]], Italy in 134 CE in connection to [[Venus Caelestis]], otherwise known as the Syrio-Phoenician [[Astarte]] <ref>See Vermaseren, Cybele and Attis, p. 102.</ref>. Later in 160 CE we find a reference from [[Lugdunum]], Britain that commemorates a ''Taurobolium'' in connection to the [[Magna Mater]]. However, it has been agreed by scholars that ''Taurobolia'' were performed every 20 years, so our estimated earliest possibility for Taurobolia to be performed is 124 CE <ref>See Vermaseren, Cybele and Attis, p. 134.</ref>. <br />
<br />
The origins of this sacrifice, we can speculate, take root in Asia Minor and the Middle East. Mesopotamian priests known as ''kalu'' were known to have taken part in bull sacrifice, in Crete and Asia Minor we know of various bull-hunting rites <ref>See Borgeaud, Mother of the Gods, p. 48.</ref>. In Asia Minor, specifically, it was considered a rite of fertility to cut the throat of a bull in times of drought to bring forth rain <ref>See Turcan, Cults of the Roman Empire, p. 228.</ref>. <br />
<br />
On the basis that the deities who are typically associated with the ''Taurobolium'' originate from Asia Minor, Persia and the Middle East, it is a fair theory to understand the introduction of this sacrifice via those deities entrance into the Roman State.<br />
<br />
==The Sacrifice==<br />
The Taurobolium is, at the most basic level, a bloody sacrificial rite involving a bull being killed with a hooked-sword variously defined as a venabulum (hunting spear) <ref>See Turcan, Cults of the Roman Empire, p. 50. See Vermaseren, Cybele and Attis, p. 101</ref>, ensis hamatus (hooked sword)<ref>See Vermaseren, Cybele and Attis, p. 101.</ref>, and harpe (sickle or scimitar)<ref>See Turcan, Cults of the Roman Empire, p. 50.</ref>. This tool features the straight point of a typical blade and it has a second curved-blade that emerges just before the end. This tool was used to firstly stun the bull with the straight point, after which the wound would be ripped open further using the secondary curved-blade <ref>See Turcan, Cults of the Roman Empire, p. 50.</ref>.<br />
<br />
Unique to the Taurobolium is the fact that, unlike traditional Roman sacrifices, the bull was often not given the moment to give its consent, but was rather forced into submission <ref>See Scheid, Introduction to Roman Religion, p. 94.</ref>. This aspect may very well take origin in some type of archaic hunting ritual from Anatolia. Another unique quality of the Taurobolium is the fact that the sacrificial animal was male, instead of the traditional Roman formula where female victims are sacrificed for female divinities <ref>See Scheid, Introduction to Roman Religion, p. 80.</ref>.<br />
<br />
According to the evidence, the Taurobolium appears to have been a sacrificial ritual that evolved over time. Periods of overlap indicate the transitional period of the Taurobolium’s evolution. <ref>See Vermaseren, Cybele and Attis, p. 106.</ref><br />
<br />
*134-early half of the 3rd Century CE: the Taurobolium, being qualified by the verb “facere” (to do), implies the typical sacrifice of a bull.<br />
<br />
*Ca. 250-319 CE: the Taurobolium, being qualified by the verbs “accipere” (to receive) and “tradere” (to hand or pass) in connection with the “vires” and the “cernus”, has a new theory behind the rite.<br />
<br />
*305-390 CE: the Taurobolium, being qualified by the verb “percipere” (to take in), specifies a new innovation in the rite itself.<br />
<br />
==Soteriology==<br />
<br />
The rite of the Taurobolium conferred upon the recipient the blessings of purification, preservation, health, and well-being. <br />
<br />
The date of an individual’s taurobolization was referred to as ‘natalicium’, or birthday. It was typical to describe the individual as being “in aeternum renatus”, or in other words being reborn/restored for eternity. According to Robert Turcan, the Latin ‘’aeternum’’ does not imply the Christian concept of transcendental life, but rather the idea of lasting durability. Thus, the bull’s blood renewed the individual and bestowed upon them lasting health and well-being, preserving them for up to 20 years. <ref> See Turcan, Cults of the Roman Empire, p. 52. Vermaseren, Cybele and Attis, p. 106</ref><br />
<br />
As we know, in Asia Minor the bull’s blood was thought to bring forth rain during a drought (see ‘’’History’’’ above), and in Mithraism the bull’s blood gave life to grain and flowers (see ‘’’On Mithraism’’’ below). Therefore, the blood of the bull is known to have regenerative and life-giving properties. <br />
<br />
==The Rites== <br />
Below are detailed descriptions of the Taurobolium at each level of its periodic evolution.<br />
<br />
*Taurobolium 1: <br />
::The bull was previously washed and decorated with red and white wool fillets (februa), a disc was placed between its horns, and a dorsuale (fringed blanket) was placed over its back <ref>See Scheid, Introduction to Roman Religion, p. 80.</ref>. The Archigallus scatters grains of wheat over the bull’s head and follows this with drops of water upon its brow <ref>See Scheid, Introduction to Roman Religion, p. 83.</ref>, consecrating the animal as a worthy sacrifice. The Archigallus would then pluck or cut hairs from the bull’s head and scatter them into the fire on the altar. <br />
<br />
::Once ready, the victimarius was given the sign, and the bull was stunned, and after a moment the wound was further slit open for the warm blood to flow out of the animal’s neck. This fresh blood was caught in an offertory bowl which was then presented to the altar, and thus to the Gods, after which it was splattered upon the altar to sanctify the sacrifice that had taken place as typical to any animal sacrifice.<br />
<br />
*Taurobolium 2:<br />
::This version is exactly the same as the first, however new meaning was applied to the old ritual actions.<br />
<br />
::By this time, the typical offertory bowl that caught the flowing blood became the cernus <ref>See Vermaseren, Cybele and Attis, p. 106.</ref>(Vermaseren 106). The cernus is a ritual instrument found in Greek religion (Vermaseren 105) and especially utilized in the mystery cult of Eleusis in regards to Demeter and Persephone <ref>See Vermaseren, Cybele and Attis, p. 49.</ref>. The cernus (Greek kernos) is a small pot with little cups that circle the edge of the opening <ref>See Vermaseren, Cybele and Attis, p. 49, 105. See Reif, Mysteries of Demeter, p. 314</ref>. The cernus is believed to have held a central fire in its main opening where incense and offerings were burnt while the cups about the edge held various objects understood to be the blessings from the Gods, such things may be herbs, seeds, resins, salt, water, wine, etc… <br />
<br />
::The use of the cernus provides for us the understanding that it was the blood of the bull that was perceived of as being inherently sacred and blessed as a gift from the Goddess Herself. With this understanding of the power of the bull’s blood, a new word appeared in the rite, vires, which is translated to mean ‘powers’. <br />
<br />
::Into the cernus, one received (accipere) the blood which was then passed (tradere) to the altar to sanctify the sacrifice. <br />
<br />
*Taurobolium 3:<br />
::This version is similar to its predecessors yet is the one that has gain the most notoriety. <ref>See Adkins & Adkins, Dictionary of Roman Religion, p. 216. See Turcan, Cults of the Roman Empire, p. 49-51. See Vermaseren, Cybele and Attis, p. 102-103</ref> <br />
<br />
::The bull was previously washed and decorated with red and white wool fillets (februa), a disc was placed between its horns, and a dorsuale (fringed blanket) was placed over its back. <br />
<br />
::The individual who was to receive the rite was washed clean, dressed in a clean-white toga and descended into a pit (the fossa sanguinis) where a punctured wooden plank was drawn over the opening of the pit, enclosing the individual into the earthen pit.<br />
<br />
::The bull was drawn over the plank where the Archigallus scatters grains of wheat over the bull’s head and follows this with drops of water upon its brow, consecrating the animal as a worthy sacrifice. The Archigallus would then pluck or cut hairs from the bull’s head and scatter them into the fire on the altar. <br />
<br />
::Once ready, the victimarius was given the sign, and the bull was stunned, and after a moment the wound was further slit open for the warm blood to flow out of the animal’s neck. The initial blood was caught in the cernus, whereas the full flood then poured down upon the plank which then dripped into the pit to drench the individual in the warm blood.<br />
<br />
::The carcass of the bled bull was removed from the plank, and then the pit was opened up to allow the individual to rise up in their bloodied state. In keeping with traditional sacrifice, the cernus was taken to the altar to sanctify the sacrifice and complete the rite. <br />
<br />
::In this newer version, the rite takes place as a type of bloody baptism where the vires, or bloody powers, were taken into (percipere) the individual, thus conferring the bull’s life-energy to the individual, making him blessed.<br />
<br />
==On the Criobolium==<br />
Many times the Taurobolium has been said to be performed in conjunction with the Criobolium, the sacrifice of a goat or ram. The Criobolium is typically considered by modern scholars to be performed for Attis, whereas the Taurobolium was performed for the Magna Mater <ref>See Turcan, Cults of the Roman Empire, p. 52.</ref>.<br />
<br />
It is interesting to note that the combination of the Taurobolium and Criobolium nearly mimics the Suovetaurilia, which entailed the sacrifice of a bull, goat and pig. The Suovetaurilia was used in rites of lustration. Being that the Taurobolium and Criobolium oringinate from Asia Minor, the Galatian peoples of Pessinus abstained from the consumption or association with pork for their mythology concerning Attis stated He was killed by a boar <ref>See Roller, In Search of God the Mother, p. 245n 25.</ref>.<br />
<br />
Thus, it is a plausible theory to see the Taurobolium and Criobolium rites as an Orientalization of the Roman Suovetaurilia, with the pig being absent since it was absent from the religious life of Pessinus. <br />
<br />
Of course, this association is nothing but modern speculation.<br />
<br />
<br />
==On the Vires and Substitution==<br />
Scholars have always been unsure of the true nature of the Taurobolium, but have seemingly all been convinced of its function as a type of ritual substitution for castration utilized by Roman men, on the basis that the Magna Mater’s most infamous priesthood was that of the Galli. Scholars believe that the Taurobolium took the “vires” or genitals of the bull in substitution for those of the actual man.<br />
<br />
The ancient, as well as modern, reference to the meaning of this rite is told to us by Clement of Alexandria, derived from a Greek myth where Zeus had thrown the genitals of a ram into the lap of His mother Deo to demonstrate His remorse, making Her believe that they were His own <ref>See Vermaseren, Cybele and Attis, p. 105.</ref>. However, like other aspects of Roman religion, we must understand that such associations with Greek myth comes from a late date, as well as the fact that Roman religion is independent from Greek religion and myth. <br />
<br />
Though the idea of ritual substitution is a sound one at first, few scholars have taken the time to immerse their study in the surrounding environment of which the Taurobolium took place, that of the Cultus Deorum Romanorum. As far as sacrifice goes in the Religio Romana, sacrificial bulls were always castrated <ref>See Scheid, Introduction to Roman Religion, p. 80.</ref>. Hence, the individual could not offer up the genitals of the bull in place of their own for the genitals that would theoretically be offered are not even present to begin with. In addition, we cannot begin to assume that at such a late date, this castrated status took on a new meaning in Roman religion as a whole. <br />
<br />
Women have been known to serve as priestesses of the Magna Mater since Her inception at Rome, typically being freedwomen and foreigners until the Claudian reforms of the Magna Mater’s cultus. The reforms of Claudius allowed Roman citizens to actively take part in the Magna Mater’s cultus and thus become a part of the priesthood.<br />
<br />
In 384 CE, Aconia Fabia Paulina eulogized her husband, Vettius Agorius Praetextatus, by saying:<br />
<br />
“Under your eyes I have been initiated into all the mysteries; you, my pious partner in life, honor in me the priestess of the Goddess of Mount Dindymus and of Attis, while you ordained me with the bull’s blood.”<ref>See Vermaseren, Cybele and Attis, p. 110.</ref>.<br />
<br />
If women prior to the Claudian reforms had long been priestesses of the Magna Mater, we have a very unique situation here. For well obvious reasons, a woman would have no need to undergo the Taurobolium if it was indeed a ritual substitution for castration. By this evidence alone, in tandem with the Roman sacrificial etiquette for bulls, we can 100% denounce the idea of the Taurobolium serving as a ritual substitution for castration.<br />
<br />
==On the Fossa Sanguinis==<br />
Based upon archaeology, no pit has ever been discovered where the baptismal Taurobolium could have taken place <ref>See Borgeaud, Mother of the Gods, p. 118-119.</ref>. In all sources that make references to the Taurobolium, only two make mention of the pit: Prudentius and the unknown author of “Contra Paganos”, who scholars believe inspired the words of Prudentius <ref>See Borgeaud, Mother of the Gods, p. 119.</ref>. Because of this, scholars argue that the term fossa sanguinis was used by Christians as a metaphoric hyperbole to confer the idea of the vast amount of blood the individual bathed in, to further make horror out of Pagan rites. <br />
<br />
Because of this, it is more than likely that after the cernus had caught the bull’s blood, the Archigallus raised the cernus above the individual’s head and then proceeded to pour it over his head. <br />
<br />
==On Mithraism and the Taurobolium==<br />
Many have come to confuse the Taurobolium with the rites of Mithraism. First and foremost, the image of Mithras the Bull-Slayer is known as the Tauroctony. The Taurobolium and the Tauroctony are two very different things. The Tauroctony is a mystical image that represents and conveys the Mysteries of Mithras. It was never an actual rite that was performed nor was there a Mithraic festival or ritual that was open to the public, Mithraism was a highly secretive cult <ref>See Turcan, Cults of the Roman Empire, p. 216.</ref>. Mithraic rituals took place in small narrow caverns beneath the land, thus it would be near impossible to fit a bull into the cavern, let alone sacrifice it in the manner of the Taurobolium. Mithraic caverns have only yielded the bones of pigs, goats, and birds <ref>See Turcan, Cults of the Roman Empire, p. 234.</ref>.<br />
<br />
Because of the similar imagery of the sacrificed bull, modern speculation has brought many to believe that the cults of the Magna Mater and Mithras were related and interconnected, even so much to say that priestesses of the Magna Mater cult performed the Taurobolium sacrifice so as to initiate new members into the Mithraic cult. First of all, scholarship has clearly yielded the fact that the Taurobolium was performed only by the hand of the Archigallus and no one else, male or female <ref>See [[Archigallus]]</ref>. <br />
<br />
If we were to accept the idea that the Taurobolium was used as a rite to initiate men into Mithraism that would then assume Mithraism was a State-sanctioned cult with a templum, which it was not. Secondly, it would then assume that every Tauroboliatus was then by default a Mithraist as well, which then leads us to the fact that female Tauroboliatii would then also be Mithraists, which is not possible being that Mithraism was a male-only cult. <br />
<br />
Ultimately, it would be odd for the Magna Mater to have any influence in who becomes a Mithraic initiate, for She alone gave the sign that a person is worthy of the Taurobolium, which gives the Roman citizen entrance into Her cult. <br />
<br />
There is no historical source or reference that in any way connects the Magna Mater to Mithras, nor the Taurobolium to Mithras. However, being that both deities and the Taurobolium have roots in the Orient, it does aid in further extrapolation of the Taurobolium. In Mithraism, the Tauroctony depicts Mithras perched over a slain bull, who's gashed throat pours forth blood that flows with grain and flowers. This image firmly shows the life-giving properties that the bull's blood offers.<br />
<br />
<br />
==References==<br />
<references/><br />
<br />
[[Category:Religio Romana]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/TauroboliumTaurobolium2008-06-30T03:01:58Z<p>Titus Iulius Nero: </p>
<hr />
<div>{{LanguageBar|Taurobolium}}<br />
<br />
[[Image:Magna_Mater_Temple_with_Bull_VRoma.jpg|frame|right|Sacrificial Procession in front of the Temple of Magna Mater. Relief from the [[Ara Pacis Augustae]].]]<br />
<br />
==History==<br />
The ''Taurobolium'', according to historical evidence, first appears in an inscription from [[Puteoli]], Italy in 134 CE in connection to [[Venus Caelestis]], otherwise known as the Syrio-Phoenician [[Astarte]] <ref>See Vermaseren, Cybele and Attis, p. 102.</ref>. Later in 160 CE we find a reference from [[Lugdunum]], Britain that commemorates a ''Taurobolium'' in connection to the [[Magna Mater]]. However, it has been agreed by scholars that ''Taurobolia'' were performed every 20 years, so our estimated earliest possibility for Taurobolia to be performed is 124 CE <ref>See Vermaseren, Cybele and Attis, p. 134.</ref>. <br />
<br />
The origins of this sacrifice, we can speculate, take root in Asia Minor and the Middle East. Mesopotamian priests known as ''kalu'' were known to have taken part in bull sacrifice, in Crete and Asia Minor we know of various bull-hunting rites <ref>See Borgeaud, Mother of the Gods, p. 48.</ref>. In Asia Minor, specifically, it was considered a rite of fertility to cut the throat of a bull in times of drought to bring forth rain <ref>See Turcan, Cults of the Roman Empire, p. 228.</ref>. <br />
<br />
On the basis that the deities who are typically associated with the ''Taurobolium'' originate from Asia Minor, Persia and the Middle East, it is a fair theory to understand the introduction of this sacrifice via those deities entrance into the Roman State.<br />
<br />
==The Sacrifice==<br />
The Taurobolium is, at the most basic level, a bloody sacrificial rite involving a bull being killed with a hooked-sword variously defined as a venabulum (hunting spear) <ref>See Turcan, Cults of the Roman Empire, p. 50. See Vermaseren, Cybele and Attis, p. 101</ref>, ensis hamatus (hooked sword)<ref>See Vermaseren, Cybele and Attis, p. 101.</ref>, and harpe (sickle or scimitar)<ref>See Turcan, Cults of the Roman Empire, p. 50.</ref>. This tool features the straight point of a typical blade and it has a second curved-blade that emerges just before the end. This tool was used to firstly stun the bull with the straight point, after which the wound would be ripped open further using the secondary curved-blade <ref>See Turcan, Cults of the Roman Empire, p. 50.</ref>.<br />
<br />
Unique to the Taurobolium is the fact that, unlike traditional Roman sacrifices, the bull was often not given the moment to give its consent, but was rather forced into submission <ref>See Scheid, Introduction to Roman Religion, p. 94.</ref>. This aspect may very well take origin in some type of archaic hunting ritual from Anatolia. Another unique quality of the Taurobolium is the fact that the sacrificial animal was male, instead of the traditional Roman formula where female victims are sacrificed for female divinities <ref>See Scheid, Introduction to Roman Religion, p. 80.</ref>.<br />
<br />
According to the evidence, the Taurobolium appears to have been a sacrificial ritual that evolved over time. Periods of overlap indicate the transitional period of the Taurobolium’s evolution. <ref>See Vermaseren, Cybele and Attis, p. 106.</ref><br />
<br />
*134-early half of the 3rd Century CE: the Taurobolium, being qualified by the verb “facere” (to do), implies the typical sacrifice of a bull.<br />
<br />
*Ca. 250-319 CE: the Taurobolium, being qualified by the verbs “accipere” (to receive) and “tradere” (to hand or pass) in connection with the “vires” and the “cernus”, has a new theory behind the rite.<br />
<br />
*305-390 CE: the Taurobolium, being qualified by the verb “percipere” (to take in), specifies a new innovation in the rite itself.<br />
<br />
==The Rites== <br />
Below are detailed descriptions of the Taurobolium at each level of its periodic evolution.<br />
<br />
*Taurobolium 1: <br />
::The bull was previously washed and decorated with red and white wool fillets (februa), a disc was placed between its horns, and a dorsuale (fringed blanket) was placed over its back <ref>See Scheid, Introduction to Roman Religion, p. 80.</ref>. The Archigallus scatters grains of wheat over the bull’s head and follows this with drops of water upon its brow <ref>See Scheid, Introduction to Roman Religion, p. 83.</ref>, consecrating the animal as a worthy sacrifice. The Archigallus would then pluck or cut hairs from the bull’s head and scatter them into the fire on the altar. <br />
<br />
::Once ready, the victimarius was given the sign, and the bull was stunned, and after a moment the wound was further slit open for the warm blood to flow out of the animal’s neck. This fresh blood was caught in an offertory bowl which was then presented to the altar, and thus to the Gods, after which it was splattered upon the altar to sanctify the sacrifice that had taken place as typical to any animal sacrifice.<br />
<br />
*Taurobolium 2:<br />
::This version is exactly the same as the first, however new meaning was applied to the old ritual actions.<br />
<br />
::By this time, the typical offertory bowl that caught the flowing blood became the cernus <ref>See Vermaseren, Cybele and Attis, p. 106.</ref>(Vermaseren 106). The cernus is a ritual instrument found in Greek religion (Vermaseren 105) and especially utilized in the mystery cult of Eleusis in regards to Demeter and Persephone <ref>See Vermaseren, Cybele and Attis, p. 49.</ref>. The cernus (Greek kernos) is a small pot with little cups that circle the edge of the opening <ref>See Vermaseren, Cybele and Attis, p. 49, 105. See Reif, Mysteries of Demeter, p. 314</ref>. The cernus is believed to have held a central fire in its main opening where incense and offerings were burnt while the cups about the edge held various objects understood to be the blessings from the Gods, such things may be herbs, seeds, resins, salt, water, wine, etc… <br />
<br />
::The use of the cernus provides for us the understanding that it was the blood of the bull that was perceived of as being inherently sacred and blessed as a gift from the Goddess Herself. With this understanding of the power of the bull’s blood, a new word appeared in the rite, vires, which is translated to mean ‘powers’. <br />
<br />
::Into the cernus, one received (accipere) the blood which was then passed (tradere) to the altar to sanctify the sacrifice. <br />
<br />
*Taurobolium 3:<br />
::This version is similar to its predecessors yet is the one that has gain the most notoriety. <ref>See Adkins & Adkins, Dictionary of Roman Religion, p. 216. See Turcan, Cults of the Roman Empire, p. 49-51. See Vermaseren, Cybele and Attis, p. 102-103</ref> <br />
<br />
::The bull was previously washed and decorated with red and white wool fillets (februa), a disc was placed between its horns, and a dorsuale (fringed blanket) was placed over its back. <br />
<br />
::The individual who was to receive the rite was washed clean, dressed in a clean-white toga and descended into a pit (the fossa sanguinis) where a punctured wooden plank was drawn over the opening of the pit, enclosing the individual into the earthen pit.<br />
<br />
::The bull was drawn over the plank where the Archigallus scatters grains of wheat over the bull’s head and follows this with drops of water upon its brow, consecrating the animal as a worthy sacrifice. The Archigallus would then pluck or cut hairs from the bull’s head and scatter them into the fire on the altar. <br />
<br />
::Once ready, the victimarius was given the sign, and the bull was stunned, and after a moment the wound was further slit open for the warm blood to flow out of the animal’s neck. The initial blood was caught in the cernus, whereas the full flood then poured down upon the plank which then dripped into the pit to drench the individual in the warm blood.<br />
<br />
::The carcass of the bled bull was removed from the plank, and then the pit was opened up to allow the individual to rise up in their bloodied state. In keeping with traditional sacrifice, the cernus was taken to the altar to sanctify the sacrifice and complete the rite. <br />
<br />
::In this newer version, the rite takes place as a type of bloody baptism where the vires, or bloody powers, were taken into (percipere) the individual, thus conferring the bull’s life-energy to the individual, making him blessed.<br />
<br />
==On the Criobolium==<br />
Many times the Taurobolium has been said to be performed in conjunction with the Criobolium, the sacrifice of a goat or ram. The Criobolium is typically considered by modern scholars to be performed for Attis, whereas the Taurobolium was performed for the Magna Mater <ref>See Turcan, Cults of the Roman Empire, p. 52.</ref>.<br />
<br />
It is interesting to note that the combination of the Taurobolium and Criobolium nearly mimics the Suovetaurilia, which entailed the sacrifice of a bull, goat and pig. The Suovetaurilia was used in rites of lustration. Being that the Taurobolium and Criobolium oringinate from Asia Minor, the Galatian peoples of Pessinus abstained from the consumption or association with pork for their mythology concerning Attis stated He was killed by a boar <ref>See Roller, In Search of God the Mother, p. 245n 25.</ref>.<br />
<br />
Thus, it is a plausible theory to see the Taurobolium and Criobolium rites as an Orientalization of the Roman Suovetaurilia, with the pig being absent since it was absent from the religious life of Pessinus. <br />
<br />
Of course, this association is nothing but modern speculation.<br />
<br />
<br />
==On the Vires and Substitution==<br />
Scholars have always been unsure of the true nature of the Taurobolium, but have seemingly all been convinced of its function as a type of ritual substitution for castration utilized by Roman men, on the basis that the Magna Mater’s most infamous priesthood was that of the Galli. Scholars believe that the Taurobolium took the “vires” or genitals of the bull in substitution for those of the actual man.<br />
<br />
The ancient, as well as modern, reference to the meaning of this rite is told to us by Clement of Alexandria, derived from a Greek myth where Zeus had thrown the genitals of a ram into the lap of His mother Deo to demonstrate His remorse, making Her believe that they were His own <ref>See Vermaseren, Cybele and Attis, p. 105.</ref>. However, like other aspects of Roman religion, we must understand that such associations with Greek myth comes from a late date, as well as the fact that Roman religion is independent from Greek religion and myth. <br />
<br />
Though the idea of ritual substitution is a sound one at first, few scholars have taken the time to immerse their study in the surrounding environment of which the Taurobolium took place, that of the Cultus Deorum Romanorum. As far as sacrifice goes in the Religio Romana, sacrificial bulls were always castrated <ref>See Scheid, Introduction to Roman Religion, p. 80.</ref>. Hence, the individual could not offer up the genitals of the bull in place of their own for the genitals that would theoretically be offered are not even present to begin with. In addition, we cannot begin to assume that at such a late date, this castrated status took on a new meaning in Roman religion as a whole. <br />
<br />
Women have been known to serve as priestesses of the Magna Mater since Her inception at Rome, typically being freedwomen and foreigners until the Claudian reforms of the Magna Mater’s cultus. The reforms of Claudius allowed Roman citizens to actively take part in the Magna Mater’s cultus and thus become a part of the priesthood.<br />
<br />
In 384 CE, Aconia Fabia Paulina eulogized her husband, Vettius Agorius Praetextatus, by saying:<br />
<br />
“Under your eyes I have been initiated into all the mysteries; you, my pious partner in life, honor in me the priestess of the Goddess of Mount Dindymus and of Attis, while you ordained me with the bull’s blood.”<ref>See Vermaseren, Cybele and Attis, p. 110.</ref>.<br />
<br />
If women prior to the Claudian reforms had long been priestesses of the Magna Mater, we have a very unique situation here. For well obvious reasons, a woman would have no need to undergo the Taurobolium if it was indeed a ritual substitution for castration. By this evidence alone, in tandem with the Roman sacrificial etiquette for bulls, we can 100% denounce the idea of the Taurobolium serving as a ritual substitution for castration.<br />
<br />
==On the Fossa Sanguinis==<br />
Based upon archaeology, no pit has ever been discovered where the baptismal Taurobolium could have taken place <ref>See Borgeaud, Mother of the Gods, p. 118-119.</ref>. In all sources that make references to the Taurobolium, only two make mention of the pit: Prudentius and the unknown author of “Contra Paganos”, who scholars believe inspired the words of Prudentius <ref>See Borgeaud, Mother of the Gods, p. 119.</ref>. Because of this, scholars argue that the term fossa sanguinis was used by Christians as a metaphoric hyperbole to confer the idea of the vast amount of blood the individual bathed in, to further make horror out of Pagan rites. <br />
<br />
Because of this, it is more than likely that after the cernus had caught the bull’s blood, the Archigallus raised the cernus above the individual’s head and then proceeded to pour it over his head. <br />
<br />
==On Mithraism and the Taurobolium==<br />
Many have come to confuse the Taurobolium with the rites of Mithraism. First and foremost, the image of Mithras the Bull-Slayer is known as the Tauroctony. The Taurobolium and the Tauroctony are two very different things. The Tauroctony is a mystical image that represents and conveys the Mysteries of Mithras. It was never an actual rite that was performed nor was there a Mithraic festival or ritual that was open to the public, Mithraism was a highly secretive cult <ref>See Turcan, Cults of the Roman Empire, p. 216.</ref>. Mithraic rituals took place in small narrow caverns beneath the land, thus it would be near impossible to fit a bull into the cavern, let alone sacrifice it in the manner of the Taurobolium. Mithraic caverns have only yielded the bones of pigs, goats, and birds <ref>See Turcan, Cults of the Roman Empire, p. 234.</ref>.<br />
<br />
Because of the similar imagery of the sacrificed bull, modern speculation has brought many to believe that the cults of the Magna Mater and Mithras were related and interconnected, even so much to say that priestesses of the Magna Mater cult performed the Taurobolium sacrifice so as to initiate new members into the Mithraic cult. First of all, scholarship has clearly yielded the fact that the Taurobolium was performed only by the hand of the Archigallus and no one else, male or female <ref>See [[Archigallus]]</ref>. <br />
<br />
If we were to accept the idea that the Taurobolium was used as a rite to initiate men into Mithraism that would then assume Mithraism was a State-sanctioned cult with a templum, which it was not. Secondly, it would then assume that every Tauroboliatus was then by default a Mithraist as well, which then leads us to the fact that female Tauroboliatii were also Mithraists, which is not possible being that Mithraism was a male-only cult. <br />
Ultimately, it would be odd for the Magna Mater to have any influence in who becomes a Mithraic initiate, for She alone gave the sign that a person is worthy of the Taurobolium. There is no historical source or reference that in any way connects the Magna Mater to Mithras, nor the Taurobolium to Mithras. <br />
<br />
<br />
==References==<br />
<references/><br />
<br />
[[Category:Religio Romana]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/TauroboliumTaurobolium2008-06-30T02:58:54Z<p>Titus Iulius Nero: </p>
<hr />
<div>{{LanguageBar|Taurobolium}}<br />
[[Image:Magna_Mater_Temple_with_Bull_VRoma.jpg|right|Sacrificial Procession in front of the Temple of Magna Mater. Relief from the [[Ara Pacis Augustae]].]]<br />
==History==<br />
The ''Taurobolium'', according to historical evidence, first appears in an inscription from [[Puteoli]], Italy in 134 CE in connection to [[Venus Caelestis]], otherwise known as the Syrio-Phoenician [[Astarte]] <ref>See Vermaseren, Cybele and Attis, p. 102.</ref>. Later in 160 CE we find a reference from [[Lugdunum]], Britain that commemorates a ''Taurobolium'' in connection to the [[Magna Mater]]. However, it has been agreed by scholars that ''Taurobolia'' were performed every 20 years, so our estimated earliest possibility for Taurobolia to be performed is 124 CE <ref>See Vermaseren, Cybele and Attis, p. 134.</ref>. <br />
<br />
The origins of this sacrifice, we can speculate, take root in Asia Minor and the Middle East. Mesopotamian priests known as ''kalu'' were known to have taken part in bull sacrifice, in Crete and Asia Minor we know of various bull-hunting rites <ref>See Borgeaud, Mother of the Gods, p. 48.</ref>. In Asia Minor, specifically, it was considered a rite of fertility to cut the throat of a bull in times of drought to bring forth rain <ref>See Turcan, Cults of the Roman Empire, p. 228.</ref>. <br />
<br />
On the basis that the deities who are typically associated with the ''Taurobolium'' originate from Asia Minor, Persia and the Middle East, it is a fair theory to understand the introduction of this sacrifice via those deities entrance into the Roman State.<br />
<br />
==The Sacrifice==<br />
The Taurobolium is, at the most basic level, a bloody sacrificial rite involving a bull being killed with a hooked-sword variously defined as a venabulum (hunting spear) <ref>See Turcan, Cults of the Roman Empire, p. 50. See Vermaseren, Cybele and Attis, p. 101</ref>, ensis hamatus (hooked sword)<ref>See Vermaseren, Cybele and Attis, p. 101.</ref>, and harpe (sickle or scimitar)<ref>See Turcan, Cults of the Roman Empire, p. 50.</ref>. This tool features the straight point of a typical blade and it has a second curved-blade that emerges just before the end. This tool was used to firstly stun the bull with the straight point, after which the wound would be ripped open further using the secondary curved-blade <ref>See Turcan, Cults of the Roman Empire, p. 50.</ref>.<br />
<br />
Unique to the Taurobolium is the fact that, unlike traditional Roman sacrifices, the bull was often not given the moment to give its consent, but was rather forced into submission <ref>See Scheid, Introduction to Roman Religion, p. 94.</ref>. This aspect may very well take origin in some type of archaic hunting ritual from Anatolia. Another unique quality of the Taurobolium is the fact that the sacrificial animal was male, instead of the traditional Roman formula where female victims are sacrificed for female divinities <ref>See Scheid, Introduction to Roman Religion, p. 80.</ref>.<br />
<br />
According to the evidence, the Taurobolium appears to have been a sacrificial ritual that evolved over time. Periods of overlap indicate the transitional period of the Taurobolium’s evolution. <ref>See Vermaseren, Cybele and Attis, p. 106.</ref><br />
<br />
*134-early half of the 3rd Century CE: the Taurobolium, being qualified by the verb “facere” (to do), implies the typical sacrifice of a bull.<br />
<br />
*Ca. 250-319 CE: the Taurobolium, being qualified by the verbs “accipere” (to receive) and “tradere” (to hand or pass) in connection with the “vires” and the “cernus”, has a new theory behind the rite.<br />
<br />
*305-390 CE: the Taurobolium, being qualified by the verb “percipere” (to take in), specifies a new innovation in the rite itself.<br />
<br />
==The Rites== <br />
Below are detailed descriptions of the Taurobolium at each level of its periodic evolution.<br />
<br />
*Taurobolium 1: <br />
::The bull was previously washed and decorated with red and white wool fillets (februa), a disc was placed between its horns, and a dorsuale (fringed blanket) was placed over its back <ref>See Scheid, Introduction to Roman Religion, p. 80.</ref>. The Archigallus scatters grains of wheat over the bull’s head and follows this with drops of water upon its brow <ref>See Scheid, Introduction to Roman Religion, p. 83.</ref>, consecrating the animal as a worthy sacrifice. The Archigallus would then pluck or cut hairs from the bull’s head and scatter them into the fire on the altar. <br />
<br />
::Once ready, the victimarius was given the sign, and the bull was stunned, and after a moment the wound was further slit open for the warm blood to flow out of the animal’s neck. This fresh blood was caught in an offertory bowl which was then presented to the altar, and thus to the Gods, after which it was splattered upon the altar to sanctify the sacrifice that had taken place as typical to any animal sacrifice.<br />
<br />
*Taurobolium 2:<br />
::This version is exactly the same as the first, however new meaning was applied to the old ritual actions.<br />
<br />
::By this time, the typical offertory bowl that caught the flowing blood became the cernus <ref>See Vermaseren, Cybele and Attis, p. 106.</ref>(Vermaseren 106). The cernus is a ritual instrument found in Greek religion (Vermaseren 105) and especially utilized in the mystery cult of Eleusis in regards to Demeter and Persephone <ref>See Vermaseren, Cybele and Attis, p. 49.</ref>. The cernus (Greek kernos) is a small pot with little cups that circle the edge of the opening <ref>See Vermaseren, Cybele and Attis, p. 49, 105. See Reif, Mysteries of Demeter, p. 314</ref>. The cernus is believed to have held a central fire in its main opening where incense and offerings were burnt while the cups about the edge held various objects understood to be the blessings from the Gods, such things may be herbs, seeds, resins, salt, water, wine, etc… <br />
<br />
::The use of the cernus provides for us the understanding that it was the blood of the bull that was perceived of as being inherently sacred and blessed as a gift from the Goddess Herself. With this understanding of the power of the bull’s blood, a new word appeared in the rite, vires, which is translated to mean ‘powers’. <br />
<br />
::Into the cernus, one received (accipere) the blood which was then passed (tradere) to the altar to sanctify the sacrifice. <br />
<br />
*Taurobolium 3:<br />
::This version is similar to its predecessors yet is the one that has gain the most notoriety. <ref>See Adkins & Adkins, Dictionary of Roman Religion, p. 216. See Turcan, Cults of the Roman Empire, p. 49-51. See Vermaseren, Cybele and Attis, p. 102-103</ref> <br />
<br />
::The bull was previously washed and decorated with red and white wool fillets (februa), a disc was placed between its horns, and a dorsuale (fringed blanket) was placed over its back. <br />
<br />
::The individual who was to receive the rite was washed clean, dressed in a clean-white toga and descended into a pit (the fossa sanguinis) where a punctured wooden plank was drawn over the opening of the pit, enclosing the individual into the earthen pit.<br />
<br />
::The bull was drawn over the plank where the Archigallus scatters grains of wheat over the bull’s head and follows this with drops of water upon its brow, consecrating the animal as a worthy sacrifice. The Archigallus would then pluck or cut hairs from the bull’s head and scatter them into the fire on the altar. <br />
<br />
::Once ready, the victimarius was given the sign, and the bull was stunned, and after a moment the wound was further slit open for the warm blood to flow out of the animal’s neck. The initial blood was caught in the cernus, whereas the full flood then poured down upon the plank which then dripped into the pit to drench the individual in the warm blood.<br />
<br />
::The carcass of the bled bull was removed from the plank, and then the pit was opened up to allow the individual to rise up in their bloodied state. In keeping with traditional sacrifice, the cernus was taken to the altar to sanctify the sacrifice and complete the rite. <br />
<br />
::In this newer version, the rite takes place as a type of bloody baptism where the vires, or bloody powers, were taken into (percipere) the individual, thus conferring the bull’s life-energy to the individual, making him blessed.<br />
<br />
==On the Criobolium==<br />
Many times the Taurobolium has been said to be performed in conjunction with the Criobolium, the sacrifice of a goat or ram. The Criobolium is typically considered by modern scholars to be performed for Attis, whereas the Taurobolium was performed for the Magna Mater <ref>See Turcan, Cults of the Roman Empire, p. 52.</ref>.<br />
<br />
It is interesting to note that the combination of the Taurobolium and Criobolium nearly mimics the Suovetaurilia, which entailed the sacrifice of a bull, goat and pig. The Suovetaurilia was used in rites of lustration. Being that the Taurobolium and Criobolium oringinate from Asia Minor, the Galatian peoples of Pessinus abstained from the consumption or association with pork for their mythology concerning Attis stated He was killed by a boar <ref>See Roller, In Search of God the Mother, p. 245n 25.</ref>.<br />
<br />
Thus, it is a plausible theory to see the Taurobolium and Criobolium rites as an Orientalization of the Roman Suovetaurilia, with the pig being absent since it was absent from the religious life of Pessinus. <br />
<br />
Of course, this association is nothing but modern speculation.<br />
<br />
<br />
==On the Vires and Substitution==<br />
Scholars have always been unsure of the true nature of the Taurobolium, but have seemingly all been convinced of its function as a type of ritual substitution for castration utilized by Roman men, on the basis that the Magna Mater’s most infamous priesthood was that of the Galli. Scholars believe that the Taurobolium took the “vires” or genitals of the bull in substitution for those of the actual man.<br />
<br />
The ancient, as well as modern, reference to the meaning of this rite is told to us by Clement of Alexandria, derived from a Greek myth where Zeus had thrown the genitals of a ram into the lap of His mother Deo to demonstrate His remorse, making Her believe that they were His own <ref>See Vermaseren, Cybele and Attis, p. 105.</ref>. However, like other aspects of Roman religion, we must understand that such associations with Greek myth comes from a late date, as well as the fact that Roman religion is independent from Greek religion and myth. <br />
<br />
Though the idea of ritual substitution is a sound one at first, few scholars have taken the time to immerse their study in the surrounding environment of which the Taurobolium took place, that of the Cultus Deorum Romanorum. As far as sacrifice goes in the Religio Romana, sacrificial bulls were always castrated <ref>See Scheid, Introduction to Roman Religion, p. 80.</ref>. Hence, the individual could not offer up the genitals of the bull in place of their own for the genitals that would theoretically be offered are not even present to begin with. In addition, we cannot begin to assume that at such a late date, this castrated status took on a new meaning in Roman religion as a whole. <br />
<br />
Women have been known to serve as priestesses of the Magna Mater since Her inception at Rome, typically being freedwomen and foreigners until the Claudian reforms of the Magna Mater’s cultus. The reforms of Claudius allowed Roman citizens to actively take part in the Magna Mater’s cultus and thus become a part of the priesthood.<br />
<br />
In 384 CE, Aconia Fabia Paulina eulogized her husband, Vettius Agorius Praetextatus, by saying:<br />
<br />
“Under your eyes I have been initiated into all the mysteries; you, my pious partner in life, honor in me the priestess of the Goddess of Mount Dindymus and of Attis, while you ordained me with the bull’s blood.”<ref>See Vermaseren, Cybele and Attis, p. 110.</ref>.<br />
<br />
If women prior to the Claudian reforms had long been priestesses of the Magna Mater, we have a very unique situation here. For well obvious reasons, a woman would have no need to undergo the Taurobolium if it was indeed a ritual substitution for castration. By this evidence alone, in tandem with the Roman sacrificial etiquette for bulls, we can 100% denounce the idea of the Taurobolium serving as a ritual substitution for castration.<br />
<br />
==On the Fossa Sanguinis==<br />
Based upon archaeology, no pit has ever been discovered where the baptismal Taurobolium could have taken place <ref>See Borgeaud, Mother of the Gods, p. 118-119.</ref>. In all sources that make references to the Taurobolium, only two make mention of the pit: Prudentius and the unknown author of “Contra Paganos”, who scholars believe inspired the words of Prudentius <ref>See Borgeaud, Mother of the Gods, p. 119.</ref>. Because of this, scholars argue that the term fossa sanguinis was used by Christians as a metaphoric hyperbole to confer the idea of the vast amount of blood the individual bathed in, to further make horror out of Pagan rites. <br />
<br />
Because of this, it is more than likely that after the cernus had caught the bull’s blood, the Archigallus raised the cernus above the individual’s head and then proceeded to pour it over his head. <br />
<br />
==On Mithraism and the Taurobolium==<br />
Many have come to confuse the Taurobolium with the rites of Mithraism. First and foremost, the image of Mithras the Bull-Slayer is known as the Tauroctony. The Taurobolium and the Tauroctony are two very different things. The Tauroctony is a mystical image that represents and conveys the Mysteries of Mithras. It was never an actual rite that was performed nor was there a Mithraic festival or ritual that was open to the public, Mithraism was a highly secretive cult <ref>See Turcan, Cults of the Roman Empire, p. 216.</ref>. Mithraic rituals took place in small narrow caverns beneath the land, thus it would be near impossible to fit a bull into the cavern, let alone sacrifice it in the manner of the Taurobolium. Mithraic caverns have only yielded the bones of pigs, goats, and birds <ref>See Turcan, Cults of the Roman Empire, p. 234.</ref>.<br />
<br />
Because of the similar imagery of the sacrificed bull, modern speculation has brought many to believe that the cults of the Magna Mater and Mithras were related and interconnected, even so much to say that priestesses of the Magna Mater cult performed the Taurobolium sacrifice so as to initiate new members into the Mithraic cult. First of all, scholarship has clearly yielded the fact that the Taurobolium was performed only by the hand of the Archigallus and no one else, male or female <ref>See [[Archigallus]]</ref>. <br />
<br />
If we were to accept the idea that the Taurobolium was used as a rite to initiate men into Mithraism that would then assume Mithraism was a State-sanctioned cult with a templum, which it was not. Secondly, it would then assume that every Tauroboliatus was then by default a Mithraist as well, which then leads us to the fact that female Tauroboliatii were also Mithraists, which is not possible being that Mithraism was a male-only cult. <br />
Ultimately, it would be odd for the Magna Mater to have any influence in who becomes a Mithraic initiate, for She alone gave the sign that a person is worthy of the Taurobolium. There is no historical source or reference that in any way connects the Magna Mater to Mithras, nor the Taurobolium to Mithras. <br />
<br />
<br />
==References==<br />
<references/><br />
<br />
[[Category:Religio Romana]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/TauroboliumTaurobolium2008-06-30T02:38:09Z<p>Titus Iulius Nero: </p>
<hr />
<div>{{LanguageBar|Taurobolium}}<br />
[[Image:Magna_Mater_Temple_with_Bull_VRoma.jpg|right|Sacrificial Procession in front of the Temple of Magna Mater. Relief from the [[Ara Pacis Augustae]].]]<br />
==History==<br />
The ''Taurobolium'', according to historical evidence, first appears in an inscription from [[Puteoli]], Italy in 134 CE in connection to [[Venus Caelestis]], otherwise known as the Syrio-Phoenician [[Astarte]] <ref>See Vermaseren, Cybele and Attis, p. 102.</ref>. Later in 160 CE we find a reference from [[Lugdunum]], Britain that commemorates a ''Taurobolium'' in connection to the [[Magna Mater]]. However, it has been agreed by scholars that ''Taurobolia'' were performed every 20 years, so our estimated earliest possibility for Taurobolia to be performed is 124 CE <ref>See Vermaseren, Cybele and Attis, p. 134.</ref>. <br />
<br />
The origins of this sacrifice, we can speculate, take root in Asia Minor and the Middle East. Mesopotamian priests known as ''kalu'' were known to have taken part in bull sacrifice, in Crete and Asia Minor we know of various bull-hunting rites <ref>See Borgeaud, Mother of the Gods, p. 48.</ref>. In Asia Minor, specifically, it was considered a rite of fertility to cut the throat of a bull in times of drought to bring forth rain <ref>See Turcan, Cults of the Roman Empire, p. 228.</ref>. <br />
<br />
On the basis that the deities who are typically associated with the ''Taurobolium'' originate from Asia Minor, Persia and the Middle East, it is a fair theory to understand the introduction of this sacrifice via those deities entrance into the Roman State.<br />
<br />
==The Sacrifice==<br />
The Taurobolium is, at the most basic level, a bloody sacrificial rite involving a bull being killed with a hooked-sword variously defined as a venabulum (hunting spear) <ref>See Turcan, Cults of the Roman Empire, p. 50. See Vermaseren, Cybele and Attis, p. 101</ref>, ensis hamatus (hooked sword)<ref>See Vermaseren, Cybele and Attis, p. 101.</ref>, and harpe (sickle or scimitar)<ref>See Turcan, Cults of the Roman Empire, p. 50.</ref>. This tool features the straight point of a typical blade and it has a second curved-blade that emerges just before the end. This tool was used to firstly stun the bull with the straight point, after which the wound would be ripped open further using the secondary curved-blade <ref>See Turcan, Cults of the Roman Empire, p. 50.</ref>.<br />
<br />
Unique to the Taurobolium is the fact that, unlike traditional Roman sacrifices, the bull was often not given the moment to give its consent, but was rather forced into submission <ref>See Scheid, Introduction to Roman Religion, p. 94.</ref>. This aspect may very well take origin in some type of archaic hunting ritual from Anatolia. Another unique quality of the Taurobolium is the fact that the sacrificial animal was male, instead of the traditional Roman formula where female victims are sacrificed for female divinities <ref>See Scheid, Introduction to Roman Religion, p. 80.</ref>.<br />
<br />
According to the evidence, the Taurobolium appears to have been a sacrificial ritual that evolved over time. Periods of overlap indicate the transitional period of the Taurobolium’s evolution. <ref>See Vermaseren, Cybele and Attis, p. 106.</ref><br />
<br />
*134-early half of the 3rd Century CE: the Taurobolium, being qualified by the verb “facere” (to do), implies the typical sacrifice of a bull.<br />
<br />
*Ca. 250-319 CE: the Taurobolium, being qualified by the verbs “accipere” (to receive) and “tradere” (to hand or pass) in connection with the “vires” and the “cernus”, has a new theory behind the rite.<br />
<br />
*305-390 CE: the Taurobolium, being qualified by the verb “percipere” (to take in), specifies a new innovation in the rite itself.<br />
<br />
==The Rites== <br />
Below are detailed descriptions of the Taurobolium at each level of its periodic evolution.<br />
<br />
*Taurobolium 1: <br />
::The bull was previously washed and decorated with red and white wool fillets (februa), a disc was placed between its horns, and a dorsuale (fringed blanket) was placed over its back <ref>See Scheid, Introduction to Roman Religion, p. 80.</ref>. The Archigallus scatters grains of wheat over the bull’s head and follows this with drops of water upon its brow <ref>See Scheid, Introduction to Roman Religion, p. 83.</ref>, consecrating the animal as a worthy sacrifice. The Archigallus would then pluck or cut hairs from the bull’s head and scatter them into the fire on the altar. <br />
<br />
::Once ready, the victimarius was given the sign, and the bull was stunned, and after a moment the wound was further slit open for the warm blood to flow out of the animal’s neck. This fresh blood was caught in an offertory bowl which was then presented to the altar, and thus to the Gods, after which it was splattered upon the altar to sanctify the sacrifice that had taken place as typical to any animal sacrifice.<br />
<br />
*Taurobolium 2:<br />
::This version is exactly the same as the first, however new meaning was applied to the old ritual actions.<br />
<br />
::By this time, the typical offertory bowl that caught the flowing blood became the cernus <ref>See Vermaseren, Cybele and Attis, p. 106.</ref>(Vermaseren 106). The cernus is a ritual instrument found in Greek religion (Vermaseren 105) and especially utilized in the mystery cult of Eleusis in regards to Demeter and Persephone <ref>See Vermaseren, Cybele and Attis, p. 49.</ref>. The cernus (Greek kernos) is a small pot with little cups that circle the edge of the opening <ref>See Vermaseren, Cybele and Attis, p. 49, 105. See Reif, Mysteries of Demeter, p. 314</ref>. The cernus is believed to have held a central fire in its main opening where incense and offerings were burnt while the cups about the edge held various objects understood to be the blessings from the Gods, such things may be herbs, seeds, resins, salt, water, wine, etc… <br />
<br />
::The use of the cernus provides for us the understanding that it was the blood of the bull that was perceived of as being inherently sacred and blessed as a gift from the Goddess Herself. With this understanding of the power of the bull’s blood, a new word appeared in the rite, vires, which is translated to mean ‘powers’. <br />
<br />
::Into the cernus, one received (accipere) the blood which was then passed (tradere) to the altar to sanctify the sacrifice. <br />
<br />
*Taurobolium 3:<br />
::This version is similar to its predecessors yet is the one that has gain the most notoriety. <ref>See Adkins & Adkins, Dictionary of Roman Religion, p. 216. See Turcan, Cults of the Roman Empire, p. 49-51. See Vermaseren, Cybele and Attis, p. 102-103</ref> <br />
<br />
::The bull was previously washed and decorated with red and white wool fillets (februa), a disc was placed between its horns, and a dorsuale (fringed blanket) was placed over its back. <br />
<br />
::The individual who was to receive the rite was washed clean, dressed in a clean-white toga and descended into a pit (the fossa sanguinis) where a punctured wooden plank was drawn over the opening of the pit, enclosing the individual into the earthen pit.<br />
<br />
::The bull was drawn over the plank where the Archigallus scatters grains of wheat over the bull’s head and follows this with drops of water upon its brow, consecrating the animal as a worthy sacrifice. The Archigallus would then pluck or cut hairs from the bull’s head and scatter them into the fire on the altar. <br />
<br />
::Once ready, the victimarius was given the sign, and the bull was stunned, and after a moment the wound was further slit open for the warm blood to flow out of the animal’s neck. The initial blood was caught in the cernus, whereas the full flood then poured down upon the plank which then dripped into the pit to drench the individual in the warm blood.<br />
<br />
::The carcass of the bled bull was removed from the plank, and then the pit was opened up to allow the individual to rise up in their bloodied state. In keeping with traditional sacrifice, the cernus was taken to the altar to sanctify the sacrifice and complete the rite. <br />
<br />
::In this newer version, the rite takes place as a type of bloody baptism where the vires, or bloody powers, were taken into (percipere) the individual, thus conferring the bull’s life-energy to the individual, making him blessed.<br />
<br />
==On the Vires and Substitution==<br />
Scholars have always been unsure of the true nature of the Taurobolium, but have seemingly all been convinced of its function as a type of ritual substitution for castration utilized by Roman men, on the basis that the Magna Mater’s most infamous priesthood was that of the Galli. Scholars believe that the Taurobolium took the “vires” or genitals of the bull in substitution for those of the actual man.<br />
<br />
The ancient, as well as modern, reference to the meaning of this rite is told to us by Clement of Alexandria, derived from a Greek myth where Zeus had thrown the genitals of a ram into the lap of His mother Deo to demonstrate His remorse, making Her believe that they were His own <ref>See Vermaseren, Cybele and Attis, p. 105.</ref>. However, like other aspects of Roman religion, we must understand that such associations with Greek myth comes from a late date, as well as the fact that Roman religion is independent from Greek religion and myth. <br />
<br />
Though the idea of ritual substitution is a sound one at first, few scholars have taken the time to immerse their study in the surrounding environment of which the Taurobolium took place, that of the Cultus Deorum Romanorum. As far as sacrifice goes in the Religio Romana, sacrificial bulls were always castrated <ref>See Scheid, Introduction to Roman Religion, p. 80.</ref>. Hence, the individual could not offer up the genitals of the bull in place of their own for the genitals that would theoretically be offered are not even present to begin with. In addition, we cannot begin to assume that at such a late date, this castrated status took on a new meaning in Roman religion as a whole. <br />
<br />
Women have been known to serve as priestesses of the Magna Mater since Her inception at Rome, typically being freedwomen and foreigners until the Claudian reforms of the Magna Mater’s cultus. The reforms of Claudius allowed Roman citizens to actively take part in the Magna Mater’s cultus and thus become a part of the priesthood.<br />
<br />
In 384 CE, Aconia Fabia Paulina eulogized her husband, Vettius Agorius Praetextatus, by saying:<br />
<br />
“Under your eyes I have been initiated into all the mysteries; you, my pious partner in life, honor in me the priestess of the Goddess of Mount Dindymus and of Attis, while you ordained me with the bull’s blood.”<ref>See Vermaseren, Cybele and Attis, p. 110.</ref>.<br />
<br />
If women prior to the Claudian reforms had long been priestesses of the Magna Mater, we have a very unique situation here. For well obvious reasons, a woman would have no need to undergo the Taurobolium if it was indeed a ritual substitution for castration. By this evidence alone, in tandem with the Roman sacrificial etiquette for bulls, we can 100% denounce the idea of the Taurobolium serving as a ritual substitution for castration.<br />
<br />
==On the Fossa Sanguinis==<br />
Based upon archaeology, no pit has ever been discovered where the baptismal Taurobolium could have taken place <ref>See Borgeaud, Mother of the Gods, p. 118-119.</ref>. In all sources that make references to the Taurobolium, only two make mention of the pit: Prudentius and the unknown author of “Contra Paganos”, who scholars believe inspired the words of Prudentius <ref>See Borgeaud, Mother of the Gods, p. 119.</ref>. Because of this, scholars argue that the term fossa sanguinis was used by Christians as a metaphoric hyperbole to confer the idea of the vast amount of blood the individual bathed in, to further make horror out of Pagan rites. <br />
<br />
Because of this, it is more than likely that after the cernus had caught the bull’s blood, the Archigallus raised the cernus above the individual’s head and then proceeded to pour it over his head. <br />
<br />
==On Mithraism and the Taurobolium==<br />
Many have come to confuse the Taurobolium with the rites of Mithraism. First and foremost, the image of Mithras the Bull-Slayer is known as the Tauroctony. The Taurobolium and the Tauroctony are two very different things. The Tauroctony is a mystical image that represents and conveys the Mysteries of Mithras. It was never an actual rite that was performed nor was there a Mithraic festival or ritual that was open to the public, Mithraism was a highly secretive cult <ref>See Turcan, Cults of the Roman Empire, p. 216.</ref>. Mithraic rituals took place in small narrow caverns beneath the land, thus it would be near impossible to fit a bull into the cavern, let alone sacrifice it in the manner of the Taurobolium. Mithraic caverns have only yielded the bones of pigs, goats, and birds <ref>See Turcan, Cults of the Roman Empire, p. 234.</ref>.<br />
<br />
Because of the similar imagery of the sacrificed bull, modern speculation has brought many to believe that the cults of the Magna Mater and Mithras were related and interconnected, even so much to say that priestesses of the Magna Mater cult performed the Taurobolium sacrifice so as to initiate new members into the Mithraic cult. First of all, scholarship has clearly yielded the fact that the Taurobolium was performed only by the hand of the Archigallus and no one else, male or female <ref>See [[Archigallus]]</ref>. <br />
<br />
If we were to accept the idea that the Taurobolium was used as a rite to initiate men into Mithraism that would then assume Mithraism was a State-sanctioned cult with a templum, which it was not. Secondly, it would then assume that every Tauroboliatus was then by default a Mithraist as well, which then leads us to the fact that female Tauroboliatii were also Mithraists, which is not possible being that Mithraism was a male-only cult. <br />
Ultimately, it would be odd for the Magna Mater to have any influence in who becomes a Mithraic initiate, for She alone gave the sign that a person is worthy of the Taurobolium. There is no historical source or reference that in any way connects the Magna Mater to Mithras, nor the Taurobolium to Mithras. <br />
<br />
<br />
<br />
==References==<br />
<references/><br />
<br />
[[Category:Religio Romana]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/TauroboliumTaurobolium2008-06-30T02:34:52Z<p>Titus Iulius Nero: </p>
<hr />
<div>{{LanguageBar|Taurobolium}}<br />
[[Image:Magna_Mater_Temple_with_Bull_VRoma.jpg|right|Sacrificial Procession in front of the Temple of Magna Mater. Relief from the [[Ara Pacis Augustae]].]]<br />
==History==<br />
The ''Taurobolium'', according to historical evidence, first appears in an inscription from [[Puteoli]], Italy in 134 CE in connection to [[Venus Caelestis]], otherwise known as the Syrio-Phoenician [[Astarte]] <ref>See Vermaseren, Cybele and Attis, p. 102.</ref>. Later in 160 CE we find a reference from [[Lugdunum]], Britain that commemorates a ''Taurobolium'' in connection to the [[Magna Mater]]. However, it has been agreed by scholars that ''Taurobolia'' were performed every 20 years, so our estimated earliest possibility for Taurobolia to be performed is 124 CE <ref>See Vermaseren, Cybele and Attis, p. 134.</ref>. <br />
<br />
The origins of this sacrifice, we can speculate, take root in Asia Minor and the Middle East. Mesopotamian priests known as ''kalu'' were known to have taken part in bull sacrifice, in Crete and Asia Minor we know of various bull-hunting rites <ref>See Borgeaud, Mother of the Gods, p. 48.</ref>. In Asia Minor, specifically, it was considered a rite of fertility to cut the throat of a bull in times of drought to bring forth rain <ref>See Turcan, Cults of the Roman Empire, p. 228.</ref>. <br />
<br />
On the basis that the deities who are typically associated with the ''Taurobolium'' originate from Asia Minor, Persia and the Middle East, it is a fair theory to understand the introduction of this sacrifice via those deities entrance into the Roman State.<br />
<br />
==The Sacrifice==<br />
The Taurobolium is, at the most basic level, a bloody sacrificial rite involving a bull being killed with a hooked-sword variously defined as a venabulum (hunting spear) <ref>See Turcan, Cults of the Roman Empire, p. 50. See Vermaseren, Cybele and Attis, p. 101</ref>, ensis hamatus (hooked sword)<ref>See Vermaseren, Cybele and Attis, p. 101.</ref>, and harpe (sickle or scimitar)<ref>See Turcan, Cults of the Roman Empire, p. 50.</ref>. This tool features the straight point of a typical blade and it has a second curved-blade that emerges just before the end. This tool was used to firstly stun the bull with the straight point, after which the wound would be ripped open further using the secondary curved-blade <ref>See Turcan, Cults of the Roman Empire, p. 50.</ref>.<br />
<br />
Unique to the Taurobolium is the fact that, unlike traditional Roman sacrifices, the bull was often not given the moment to give its consent, but was rather forced into submission <ref>See Scheid, Introduction to Roman Religion, p. 94.</ref>. This aspect may very well take origin in some type of archaic hunting ritual from Anatolia. Another unique quality of the Taurobolium is the fact that the sacrificial animal was male, instead of the traditional Roman formula where female victims are sacrificed for female divinities <ref>See Scheid, Introduction to Roman Religion, p. 80.</ref>.<br />
<br />
According to the evidence, the Taurobolium appears to have been a sacrificial ritual that evolved over time. Periods of overlap indicate the transitional period of the Taurobolium’s evolution. <ref>See Vermaseren, Cybele and Attis, p. 106.</ref><br />
<br />
*134-early half of the 3rd Century CE: the Taurobolium, being qualified by the verb “facere” (to do), implies the typical sacrifice of a bull.<br />
<br />
*Ca. 250-319 CE: the Taurobolium, being qualified by the verbs “accipere” (to receive) and “tradere” (to hand or pass) in connection with the “vires” and the “cernus”, has a new theory behind the rite.<br />
<br />
*305-390 CE: the Taurobolium, being qualified by the verb “percipere” (to take in), specifies a new innovation in the rite itself.<br />
<br />
==The Rites== <br />
Below are detailed descriptions of the Taurobolium at each level of its periodic evolution.<br />
<br />
*Taurobolium 1: <br />
::The bull was previously washed and decorated with red and white wool fillets (februa), a disc was placed between its horns, and a dorsuale (fringed blanket) was placed over its back <ref>See Scheid, Introduction to Roman Religion, p. 80.</ref>. The Archigallus scatters grains of wheat over the bull’s head and follows this with drops of water upon its brow <ref>See Scheid, Introduction to Roman Religion, p. 83.</ref>, consecrating the animal as a worthy sacrifice. The Archigallus would then pluck or cut hairs from the bull’s head and scatter them into the fire on the altar. <br />
<br />
::Once ready, the victimarius was given the sign, and the bull was stunned, and after a moment the wound was further slit open for the warm blood to flow out of the animal’s neck. This fresh blood was caught in an offertory bowl which was then presented to the altar, and thus to the Gods, after which it was splattered upon the altar to sanctify the sacrifice that had taken place as typical to any animal sacrifice.<br />
<br />
*Taurobolium 2:<br />
::This version is exactly the same as the first, however new meaning was applied to the old ritual actions.<br />
<br />
::By this time, the typical offertory bowl that caught the flowing blood became the cernus <ref>See Vermaseren, Cybele and Attis, p. 106.</ref>(Vermaseren 106). The cernus is a ritual instrument found in Greek religion (Vermaseren 105) and especially utilized in the mystery cult of Eleusis in regards to Demeter and Persephone <ref>See Vermaseren, Cybele and Attis, p. 49.</ref>. The cernus (Greek kernos) is a small pot with little cups that circle the edge of the opening <ref>See Vermaseren, Cybele and Attis, p. 49, 105. See Reif, Mysteries of Demeter, p. 314</ref>. The cernus is believed to have held a central fire in its main opening where incense and offerings were burnt while the cups about the edge held various objects understood to be the blessings from the Gods, such things may be herbs, seeds, resins, salt, water, wine, etc… <br />
<br />
::The use of the cernus provides for us the understanding that it was the blood of the bull that was perceived of as being inherently sacred and blessed as a gift from the Goddess Herself. With this understanding of the power of the bull’s blood, a new word appeared in the rite, vires, which is translated to mean ‘powers’. <br />
<br />
::Into the cernus, one received (accipere) the blood which was then passed (tradere) to the altar to sanctify the sacrifice. <br />
<br />
*Taurobolium 3:<br />
::This version is similar to its predecessors yet is the one that has gain the most notoriety. <ref>See Adkins & Adkins, Dictionary of Roman Religion, p. 216. See Turcan, Cults of the Roman Empire, p. 49-51. See Vermaseren, Cybele and Attis, p. 102-103</ref> <br />
<br />
::The bull was previously washed and decorated with red and white wool fillets (februa), a disc was placed between its horns, and a dorsuale (fringed blanket) was placed over its back. <br />
<br />
::The individual who was to receive the rite was washed clean, dressed in a clean-white toga and descended into a pit (the fossa sanguinis) where a punctured wooden plank was drawn over the opening of the pit, enclosing the individual into the earthen pit.<br />
<br />
::The bull was drawn over the plank where the Archigallus scatters grains of wheat over the bull’s head and follows this with drops of water upon its brow, consecrating the animal as a worthy sacrifice. The Archigallus would then pluck or cut hairs from the bull’s head and scatter them into the fire on the altar. <br />
<br />
::Once ready, the victimarius was given the sign, and the bull was stunned, and after a moment the wound was further slit open for the warm blood to flow out of the animal’s neck. The initial blood was caught in the cernus, whereas the full flood then poured down upon the plank which then dripped into the pit to drench the individual in the warm blood.<br />
<br />
::The carcass of the bled bull was removed from the plank, and then the pit was opened up to allow the individual to rise up in their bloodied state. In keeping with traditional sacrifice, the cernus was taken to the altar to sanctify the sacrifice and complete the rite. <br />
<br />
::In this newer version, the rite takes place as a type of bloody baptism where the vires, or bloody powers, were taken into (percipere) the individual, thus conferring the bull’s life-energy to the individual, making him blessed.<br />
<br />
==On the Vires and Substitution==<br />
Scholars have always been unsure of the true nature of the Taurobolium, but have seemingly all been convinced of its function as a type of ritual substitution for castration utilized by Roman men, on the basis that the Magna Mater’s most infamous priesthood was that of the Galli. Scholars believe that the Taurobolium took the “vires” or genitals of the bull in substitution for those of the actual man.<br />
<br />
The ancient, as well as modern, reference to the meaning of this rite is told to us by Clement of Alexandria, derived from a Greek myth where Zeus had thrown the genitals of a ram into the lap of His mother Deo to demonstrate His remorse, making Her believe that they were His own <ref>See Vermaseren, Cybele and Attis, p. 105.</ref>. However, like other aspects of Roman religion, we must understand that such associations with Greek myth comes from a late date, as well as the fact that Roman religion is independent from Greek religion and myth. <br />
<br />
Though the idea of ritual substitution is a sound one at first, few scholars have taken the time to immerse their study in the surrounding environment of which the Taurobolium took place, that of the Cultus Deorum Romanorum. As far as sacrifice goes in the Religio Romana, sacrificial bulls were always castrated <ref>See Scheid, Introduction to Roman Religion, p. 80.</ref>. Hence, the individual could not offer up the genitals of the bull in place of their own for the genitals that would theoretically be offered are not even present to begin with. In addition, we cannot begin to assume that at such a late date, this castrated status took on a new meaning in Roman religion as a whole. <br />
<br />
Women have been known to serve as priestesses of the Magna Mater since Her inception at Rome, typically being freedwomen and foreigners until the Claudian reforms of the Magna Mater’s cultus. The reforms of Claudius allowed Roman citizens to actively take part in the Magna Mater’s cultus and thus become a part of the priesthood.<br />
<br />
In 384 CE, Aconia Fabia Paulina eulogized her husband, Vettius Agorius Praetextatus, by saying:<br />
<br />
“Under your eyes I have been initiated into all the mysteries; you, my pious partner in life, honor in me the priestess of the Goddess of Mount Dindymus and of Attis, while you ordained me with the bull’s blood.”<ref>See Vermaseren, Cybele and Attis, p. 110.</ref>.<br />
<br />
If women prior to the Claudian reforms had long been priestesses of the Magna Mater, we have a very unique situation here. For well obvious reasons, a woman would have no need to undergo the Taurobolium if it was indeed a ritual substitution for castration. By this evidence alone, in tandem with the Roman sacrificial etiquette for bulls, we can 100% denounce the idea of the Taurobolium serving as a ritual substitution for castration.<br />
<br />
==On the Fossa Sanguinis==<br />
Based upon archaeology, no pit has ever been discovered where the baptismal Taurobolium could have taken place <ref>See Borgeaud, Mother of the Gods, p. 118-119.</ref>. In all sources that make references to the Taurobolium, only two make mention of the pit: Prudentius and the unknown author of “Contra Paganos”, who scholars believe inspired the words of Prudentius <ref>See Borgeaud, Mother of the Gods, p. 119.</ref>. Because of this, scholars argue that the term fossa sanguinis was used by Christians as a metaphoric hyperbole to confer the idea of the vast amount of blood the individual bathed in, to further make horror out of Pagan rites. <br />
<br />
Because of this, it is more than likely that after the cernus had caught the bull’s blood, the Archigallus raised the cernus above the individual’s head and then proceeded to pour it over his head. <br />
<br />
==On Mithraism and the Taurobolium==<br />
Many have come to confuse the Taurobolium with the rites of Mithraism. First and foremost, the image of Mithras the Bull-Slayer is known as the Tauroctony. The Taurobolium and the Tauroctony are two very different things. The Tauroctony is a mystical image that represents and conveys the Mysteries of Mithras. It was never an actual rite that was performed nor was there a Mithraic festival or ritual that was open to the public, Mithraism was a highly secretive cult <ref>See Turcan, Cults of the Roman Empire, p. 216.</ref>. Mithraic rituals took place in small narrow caverns beneath the land, thus it would be near impossible to fit a bull into the cavern, let alone sacrifice it in the manner of the Taurobolium. Mithraic caverns have only yielded the bones of pigs, goats, and birds <ref>See Turcan, Cults of the Roman Empire, p. 234.</ref>.<br />
<br />
Because of the similar imagery of the sacrificed bull, modern speculation has brought many to believe that the cults of the Magna Mater and Mithras were related and interconnected, even so much to say that priestesses of the Magna Mater cult performed the Taurobolium sacrifice so as to initiate new members into the Mithraic cult. First of all, scholarship has clearly yielded the fact that the Taurobolium was performed only by the hand of the Archigallus and no one else, male or female. <br />
<br />
If we were to accept the idea that the Taurobolium was used as a rite to initiate men into Mithraism that would then assume Mithraism was a State-sanctioned cult with a templum, which it was not. Secondly, it would then assume that every Tauroboliatus was then by default a Mithraist as well, which then leads us to the fact that female Tauroboliatii were also Mithraists, which is not possible being that Mithraism was a male-only cult. <br />
Ultimately, it would be odd for the Magna Mater to have any influence in who becomes a Mithraic initiate, for She alone gave the sign that a person is worthy of the Taurobolium. There is no historical source or reference that in any way connects the Magna Mater to Mithras, nor the Taurobolium to Mithras. <br />
<br />
<br />
<br />
==References==<br />
<references/><br />
<br />
[[Category:Religio Romana]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/TauroboliumTaurobolium2008-06-30T01:46:07Z<p>Titus Iulius Nero: </p>
<hr />
<div>{{LanguageBar|Taurobolium}}<br />
[[Image:Magna_Mater_Temple_with_Bull_VRoma.jpg|right|Sacrificial Procession in front of the Temple of Magna Mater. Relief from the [[Ara Pacis Augustae]].]]<br />
==History==<br />
The ''Taurobolium'', according to historical evidence, first appears in an inscription from [[Puteoli]], Italy in 134 CE in connection to [[Venus Caelestis]], otherwise known as the Syrio-Phoenician [[Astarte]] <ref>See Vermaseren, Cybele and Attis, p. 102.</ref>. Later in 160 CE we find a reference from [[Lugdunum]], Britain that commemorates a ''Taurobolium'' in connection to the [[Magna Mater]]. However, it has been agreed by scholars that ''Taurobolia'' were performed every 20 years, so our estimated earliest possibility for Taurobolia to be performed is 124 CE <ref>See Vermaseren, Cybele and Attis, p. 134.</ref>. <br />
<br />
The origins of this sacrifice, we can speculate, take root in Asia Minor and the Middle East. Mesopotamian priests known as ''kalu'' were known to have taken part in bull sacrifice, in Crete and Asia Minor we know of various bull-hunting rites <ref>See Borgeaud, Mother of the Gods, p. 48.</ref>. In Asia Minor, specifically, it was considered a rite of fertility to cut the throat of a bull in times of drought to bring forth rain <ref>See Turcan, Cults of the Roman Empire, p. 228.</ref>. <br />
<br />
On the basis that the deities who are typically associated with the ''Taurobolium'' originate from Asia Minor, Persia and the Middle East, it is a fair theory to understand the introduction of this sacrifice via those deities entrance into the Roman State.<br />
<br />
==The Sacrifice==<br />
The Taurobolium is, at the most basic level, a bloody sacrificial rite involving a bull being killed with a hooked-sword variously defined as a venabulum (hunting spear) <ref>See Turcan, Cults of the Roman Empire, p. 50. See Vermaseren, Cybele and Attis, p. 101</ref>, ensis hamatus (hooked sword)<ref>See Vermaseren, Cybele and Attis, p. 101.</ref>, and harpe (sickle or scimitar)<ref>See Turcan, Cults of the Roman Empire, p. 50.</ref>. This tool features the straight point of a typical blade and it has a second curved-blade that emerges just before the end. This tool was used to firstly stun the bull with the straight point, after which the wound would be ripped open further using the secondary curved-blade <ref>See Turcan, Cults of the Roman Empire, p. 50.</ref>.<br />
<br />
Unique to the Taurobolium is the fact that, unlike traditional Roman sacrifices, the bull was often not given the moment to give its consent, but was rather forced into submission <ref>See Scheid, Introduction to Roman Religion, p. 94.</ref>. This aspect may very well take origin in some type of archaic hunting ritual from Anatolia. Another unique quality of the Taurobolium is the fact that the sacrificial animal was male, instead of the traditional Roman formula where female victims are sacrificed for female divinities <ref>See Scheid, Introduction to Roman Religion, p. 80.</ref>.<br />
<br />
According to the evidence, the Taurobolium appears to have been a sacrificial ritual that evolved over time. Periods of overlap indicate the transitional period of the Taurobolium’s evolution. <ref>See Vermaseren, Cybele and Attis, p. 106.</ref><br />
<br />
*134-early half of the 3rd Century CE: the Taurobolium, being qualified by the verb “facere” (to do), implies the typical sacrifice of a bull.<br />
<br />
*Ca. 250-319 CE: the Taurobolium, being qualified by the verbs “accipere” (to receive) and “tradere” (to hand or pass) in connection with the “vires” and the “cernus”, has a new theory behind the rite.<br />
<br />
*305-390 CE: the Taurobolium, being qualified by the verb “percipere” (to take in), specifies a new innovation in the rite itself.<br />
<br />
==The Rites== <br />
Below are detailed descriptions of the Taurobolium at each level of its periodic evolution.<br />
<br />
*Taurobolium 1: <br />
::The bull was previously washed and decorated with red and white wool fillets (februa), a disc was placed between its horns, and a dorsuale (fringed blanket) was placed over its back <ref>See Scheid, Introduction to Roman Religion, p. 80.</ref>. The Archigallus scatters grains of wheat over the bull’s head and follows this with drops of water upon its brow <ref>See Scheid, Introduction to Roman Religion, p. 83.</ref>, consecrating the animal as a worthy sacrifice. The Archigallus would then pluck or cut hairs from the bull’s head and scatter them into the fire on the altar. <br />
<br />
::Once ready, the victimarius was given the sign, and the bull was stunned, and after a moment the wound was further slit open for the warm blood to flow out of the animal’s neck. This fresh blood was caught in an offertory bowl which was then presented to the altar, and thus to the Gods, after which it was splattered upon the altar to sanctify the sacrifice that had taken place as typical to any animal sacrifice.<br />
<br />
*Taurobolium 2:<br />
::This version is exactly the same as the first, however new meaning was applied to the old ritual actions.<br />
<br />
::By this time, the typical offertory bowl that caught the flowing blood became the cernus <ref>See Vermaseren, Cybele and Attis, p. 106.</ref>(Vermaseren 106). The cernus is a ritual instrument found in Greek religion (Vermaseren 105) and especially utilized in the mystery cult of Eleusis in regards to Demeter and Persephone <ref>See Vermaseren, Cybele and Attis, p. 49.</ref>. The cernus (Greek kernos) is a small pot with little cups that circle the edge of the opening <ref>See Vermaseren, Cybele and Attis, p. 49, 105. See Reif, Mysteries of Demeter, p. 314</ref>. The cernus is believed to have held a central fire in its main opening where incense and offerings were burnt while the cups about the edge held various objects understood to be the blessings from the Gods, such things may be herbs, seeds, resins, salt, water, wine, etc… <br />
<br />
::The use of the cernus provides for us the understanding that it was the blood of the bull that was perceived of as being inherently sacred and blessed as a gift from the Goddess Herself. With this understanding of the power of the bull’s blood, a new word appeared in the rite, vires, which is translated to mean ‘powers’. <br />
<br />
::Into the cernus, one received (accipere) the blood which was then passed (tradere) to the altar to sanctify the sacrifice. <br />
<br />
*Taurobolium 3:<br />
::This version is similar to its predecessors yet is the one that has gain the most notoriety. <ref>See Adkins & Adkins, Dictionary of Roman Religion, p. 216. See Turcan, Cults of the Roman Empire, p. 49-51. See Vermaseren, Cybele and Attis, p. 102-103</ref> <br />
<br />
::The bull was previously washed and decorated with red and white wool fillets (februa), a disc was placed between its horns, and a dorsuale (fringed blanket) was placed over its back. <br />
<br />
::The individual who was to receive the rite was washed clean, dressed in a clean-white toga and descended into a pit (the fossa sanguinis) where a punctured wooden plank was drawn over the opening of the pit, enclosing the individual into the earthen pit.<br />
<br />
::The bull was drawn over the plank where the Archigallus scatters grains of wheat over the bull’s head and follows this with drops of water upon its brow, consecrating the animal as a worthy sacrifice. The Archigallus would then pluck or cut hairs from the bull’s head and scatter them into the fire on the altar. <br />
<br />
::Once ready, the victimarius was given the sign, and the bull was stunned, and after a moment the wound was further slit open for the warm blood to flow out of the animal’s neck. The initial blood was caught in the cernus, whereas the full flood then poured down upon the plank which then dripped into the pit to drench the individual in the warm blood.<br />
<br />
::The carcass of the bled bull was removed from the plank, and then the pit was opened up to allow the individual to rise up in their bloodied state. In keeping with traditional sacrifice, the cernus was taken to the altar to sanctify the sacrifice and complete the rite. <br />
<br />
::In this newer version, the rite takes place as a type of bloody baptism where the vires, or bloody powers, were taken into (percipere) the individual, thus conferring the bull’s life-energy to the individual, making him blessed.<br />
<br />
==On the Vires and Substitution==<br />
Scholars have always been unsure of the true nature of the Taurobolium, but have seemingly all been convinced of its function as a type of ritual substitution for castration utilized by Roman men, on the basis that the Magna Mater’s most infamous priesthood was that of the Galli. Scholars believe that the Taurobolium took the “vires” or genitals of the bull in substitution for those of the actual man.<br />
<br />
The ancient, as well as modern, reference to the meaning of this rite is told to us by Clement of Alexandria, derived from a Greek myth where Zeus had thrown the genitals of a ram into the lap of His mother Deo to demonstrate His remorse, making Her believe that they were His own <ref>See Vermaseren, Cybele and Attis, p. 105.</ref>. However, like other aspects of Roman religion, we must understand that such associations with Greek myth comes from a late date, as well as the fact that Roman religion is independent from Greek religion and myth. <br />
<br />
Though the idea of ritual substitution is a sound one at first, few scholars have taken the time to immerse their study in the surrounding environment of which the Taurobolium took place, that of the Cultus Deorum Romanorum. As far as sacrifice goes in the Religio Romana, sacrificial bulls were always castrated <ref>See Scheid, Introduction to Roman Religion, p. 80.</ref>. Hence, the individual could not offer up the genitals of the bull in place of their own for the genitals that would theoretically be offered are not even present to begin with. In addition, we cannot begin to assume that at such a late date, this castrated status took on a new meaning in Roman religion as a whole. <br />
<br />
Women have been known to serve as priestesses of the Magna Mater since Her inception at Rome, typically being freedwomen and foreigners until the Claudian reforms of the Magna Mater’s cultus. The reforms of Claudius allowed Roman citizens to actively take part in the Magna Mater’s cultus and thus become a part of the priesthood.<br />
<br />
In 384 CE, Aconia Fabia Paulina eulogized her husband, Vettius Agorius Praetextatus, by saying:<br />
<br />
“Under your eyes I have been initiated into all the mysteries; you, my pious partner in life, honor in me the priestess of the Goddess of Mount Dindymus and of Attis, while you ordained me with the bull’s blood.”<ref>See Vermaseren, Cybele and Attis, p. 110.</ref>.<br />
<br />
If women prior to the Claudian reforms had long been priestesses of the Magna Mater, we have a very unique situation here. For well obvious reasons, a woman would have no need to undergo the Taurobolium if it was indeed a ritual substitution for castration. By this evidence alone, in tandem with the Roman sacrificial etiquette for bulls, we can 100% denounce the idea of the Taurobolium serving as a ritual substitution for castration.<br />
<br />
==On the Fossa Sanguinis==<br />
Based upon archaeology, no pit has ever been discovered where the baptismal Taurobolium could have taken place <ref>See Borgeaud, Mother of the Gods, p. 118-119.</ref>. In all sources that make references to the Taurobolium, only two make mention of the pit: Prudentius and the unknown author of “Contra Paganos”, who scholars believe inspired the words of Prudentius <ref>See Borgeaud, Mother of the Gods, p. 119.</ref>. Because of this, scholars argue that the term fossa sanguinis was used by Christians as a metaphoric hyperbole to confer the idea of the vast amount of blood the individual bathed in, to further make horror out of Pagan rites. <br />
<br />
Because of this, it is more than likely that after the cernus had caught the bull’s blood, the Archigallus raised the cernus above the individual’s head and then proceeded to pour it over his head. <br />
<br />
==Deities==<br />
*[[Venus Caelestis]]<br />
*[[Magna Mater]]<br />
*[[Mithras]]<br />
<br />
==References==<br />
<references/><br />
<br />
[[Category:Religio Romana]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/ArchigallusArchigallus2008-06-30T01:31:50Z<p>Titus Iulius Nero: </p>
<hr />
<div>{{LanguageBar|Archigallus}}<br />
The priesthood of the Archigallus is variously described as either being instituted sometime during the Imperial reign of Claudius (41-54 CE) or Antoninus Pius (137-161 CE). The Archigallus was always a Roman citizen chosen by the [[Quindecemviri Sacris Faciundis]], whose term of service lasted for life <ref>See Adkins & Adkins, Dictionary of Roman Religion, p. 91.</ref>.<br />
<br />
[[Image:Priest_of_Cybele_courtesy_of_VRoma.jpg|frame|right|Archigallus burning incense to the Magna Mater, terra cotta relief of the Isola Sacra Cemetary, 3rd century CE.]]<br />
<br />
As a Roman citizen, as well as being employed by the Roman State, meant that the Archigallus must adhere to the laws and regulations of Roman Cult behavior. Hence, the Archigallus was never a eunuch, as all citizens of Rome were forbidden from emasculation. <ref>See Turcan, Cults of the Roman Empire, p. 49.</ref>. The signs of his office have been described as a type of crown, possibly a laurel wreath, as well as a golden bracelet known as the occabus <ref>See Turcan, Cults of the Roman Empire, p. 51.</ref>.<br />
<br />
Along with the institution of the Archigallus came the Phrygianum sanctuary as well as the rite of the [[Taurobolium]] as it pertains to the [[Magna Mater]], two aspects of the Magna Mater’s cultus that the Archigallus held dominion over <ref>See Turcan, Cults of the Roman Empire, p. 51.</ref>. The Phrygianum was built on Mons Vaticanus, where today sits St. Peter’s Basilica of the Vatican City. It was here at this sanctuary where the Archigallus would perform the rite of the Taurobolium for the citizens of Rome, as well as be consecrated as the Summus Sacerdos or High Priest. <br />
<br />
The Archigallus was understood to be capable of prophecy and for this reason we know that it was understood that the Taurobolium was only performed by the sanctioning of the Magna Mater Herself, of which the Archigallus served as Her voice for Rome. The Archigallus is reported to have had dreams, presumably via incubation rites, as well as interpret the dreams of others who sought him out in regards to whether or not the Taurobolium should be conducted for a particular individual <ref>See Borgeaud, Mother of the Gods, p. 111.</ref>. It was under the sole authority of the Archigallus that the Taurobolium could be performed, not even the Emperor himself could call for its execution <ref>See Turcan, Cults of the Roman Empire, p. 52.</ref>.<br />
<br />
Other than the Taurobolium, the Archigallus participated in all rites concerning the Magna Mater that dealt with the Roman State. It was through the Archigallus and His rites that the Magna Mater’s blessings of health and well-being were conferred on the Emperor, the Imperial family, the Senate, the army and the Roman State and people as a whole <ref>See Turcan, Cults of the Roman Empire, p. 52.</ref>.<br />
<br />
==References==<br />
<references/><br />
<br />
[[Category:Religio Romana]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/ArchigallusArchigallus2008-06-30T01:31:03Z<p>Titus Iulius Nero: </p>
<hr />
<div>The priesthood of the Archigallus is variously described as either being instituted sometime during the Imperial reign of Claudius (41-54 CE) or Antoninus Pius (137-161 CE). The Archigallus was always a Roman citizen chosen by the [[Quindecemviri Sacris Faciundis]], whose term of service lasted for life <ref>See Adkins & Adkins, Dictionary of Roman Religion, p. 91.</ref>.<br />
<br />
[[Image:Priest_of_Cybele_courtesy_of_VRoma.jpg|frame|right|Archigallus burning incense to the Magna Mater, terra cotta relief of the Isola Sacra Cemetary, 3rd century CE.]]<br />
<br />
As a Roman citizen, as well as being employed by the Roman State, meant that the Archigallus must adhere to the laws and regulations of Roman Cult behavior. Hence, the Archigallus was never a eunuch, as all citizens of Rome were forbidden from emasculation. <ref>See Turcan, Cults of the Roman Empire, p. 49.</ref>. The signs of his office have been described as a type of crown, possibly a laurel wreath, as well as a golden bracelet known as the occabus <ref>See Turcan, Cults of the Roman Empire, p. 51.</ref>.<br />
<br />
Along with the institution of the Archigallus came the Phrygianum sanctuary as well as the rite of the [[Taurobolium]] as it pertains to the [[Magna Mater]], two aspects of the Magna Mater’s cultus that the Archigallus held dominion over <ref>See Turcan, Cults of the Roman Empire, p. 51.</ref>. The Phrygianum was built on Mons Vaticanus, where today sits St. Peter’s Basilica of the Vatican City. It was here at this sanctuary where the Archigallus would perform the rite of the Taurobolium for the citizens of Rome, as well as be consecrated as the Summus Sacerdos or High Priest. <br />
<br />
The Archigallus was understood to be capable of prophecy and for this reason we know that it was understood that the Taurobolium was only performed by the sanctioning of the Magna Mater Herself, of which the Archigallus served as Her voice for Rome. The Archigallus is reported to have had dreams, presumably via incubation rites, as well as interpret the dreams of others who sought him out in regards to whether or not the Taurobolium should be conducted for a particular individual <ref>See Borgeaud, Mother of the Gods, p. 111.</ref>. It was under the sole authority of the Archigallus that the Taurobolium could be performed, not even the Emperor himself could call for its execution <ref>See Turcan, Cults of the Roman Empire, p. 52.</ref>.<br />
<br />
Other than the Taurobolium, the Archigallus participated in all rites concerning the Magna Mater that dealt with the Roman State. It was through the Archigallus and His rites that the Magna Mater’s blessings of health and well-being were conferred on the Emperor, the Imperial family, the Senate, the army and the Roman State and people as a whole <ref>See Turcan, Cults of the Roman Empire, p. 52.</ref>.<br />
<br />
==References==<br />
<references/><br />
<br />
[[Category:Religio Romana]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/TauroboliumTaurobolium2008-06-30T01:30:30Z<p>Titus Iulius Nero: </p>
<hr />
<div>{{LanguageBar|Taurobolium}}<br />
[[Image:Magna_Mater_Temple_with_Bull_VRoma.jpg|right|Sacrificial Procession in front of the Temple of Magna Mater. Relief from the [[Ara Pacis Augustae]].]]<br />
==History==<br />
The ''Taurobolium'', according to historical evidence, first appears in an inscription from [[Puteoli]], Italy in 134 CE in connection to [[Venus Caelestis]], otherwise known as the Syrio-Phoenician [[Astarte]] <ref>See Vermaseren, Cybele and Attis, p. 102.</ref>. Later in 160 CE we find a reference from [[Lugdunum]], Britain that commemorates a ''Taurobolium'' in connection to the [[Magna Mater]]. However, it has been agreed by scholars that ''Taurobolia'' were performed every 20 years, so our estimated earliest possibility for Taurobolia to be performed is 124 CE <ref>See Vermaseren, Cybele and Attis, p. 106.</ref>. <br />
<br />
The origins of this sacrifice, we can speculate, take root in Asia Minor and the Middle East. Mesopotamian priests known as ''kalu'' were known to have taken part in bull sacrifice, in Crete and Asia Minor we know of various bull-hunting rites <ref>See Borgeaud, Mother of the Gods, p. 48.</ref>. In Asia Minor, specifically, it was considered a rite of fertility to cut the throat of a bull in times of drought to bring forth rain <ref>See Turcan, Cults of the Roman Empire, p. 228.</ref>. <br />
<br />
On the basis that the deities who are typically associated with the ''Taurobolium'' originate from Asia Minor, Persia and the Middle East, it is a fair theory to understand the introduction of this sacrifice via those deities entrance into the Roman State.<br />
<br />
==The Sacrifice==<br />
The Taurobolium is, at the most basic level, a bloody sacrificial rite involving a bull being killed with a hooked-sword variously defined as a venabulum (hunting spear) <ref>See Turcan, Cults of the Roman Empire, p. 50. See Vermaseren, Cybele and Attis, p. 101</ref>, ensis hamatus (hooked sword)<ref>See Vermaseren, Cybele and Attis, p. 101.</ref>, and harpe (sickle or scimitar)<ref>See Turcan, Cults of the Roman Empire, p. 50.</ref>. This tool features the straight point of a typical blade and it has a second curved-blade that emerges just before the end. This tool was used to firstly stun the bull with the straight point, after which the wound would be ripped open further using the secondary curved-blade <ref>See Turcan, Cults of the Roman Empire, p. 50.</ref>.<br />
<br />
Unique to the Taurobolium is the fact that, unlike traditional Roman sacrifices, the bull was often not given the moment to give its consent, but was rather forced into submission <ref>See Scheid, Introduction to Roman Religion, p. 94.</ref>. This aspect may very well take origin in some type of archaic hunting ritual from Anatolia. Another unique quality of the Taurobolium is the fact that the sacrificial animal was male, instead of the traditional Roman formula where female victims are sacrificed for female divinities <ref>See Scheid, Introduction to Roman Religion, p. 80.</ref>.<br />
<br />
According to the evidence, the Taurobolium appears to have been a sacrificial ritual that evolved over time. Periods of overlap indicate the transitional period of the Taurobolium’s evolution. <ref>See Vermaseren, Cybele and Attis, p. 106.</ref><br />
<br />
*134-early half of the 3rd Century CE: the Taurobolium, being qualified by the verb “facere” (to do), implies the typical sacrifice of a bull.<br />
<br />
*Ca. 250-319 CE: the Taurobolium, being qualified by the verbs “accipere” (to receive) and “tradere” (to hand or pass) in connection with the “vires” and the “cernus”, has a new theory behind the rite.<br />
<br />
*305-390 CE: the Taurobolium, being qualified by the verb “percipere” (to take in), specifies a new innovation in the rite itself.<br />
<br />
==The Rites== <br />
Below are detailed descriptions of the Taurobolium at each level of its periodic evolution.<br />
<br />
*Taurobolium 1: <br />
::The bull was previously washed and decorated with red and white wool fillets (februa), a disc was placed between its horns, and a dorsuale (fringed blanket) was placed over its back <ref>See Scheid, Introduction to Roman Religion, p. 80.</ref>. The Archigallus scatters grains of wheat over the bull’s head and follows this with drops of water upon its brow <ref>See Scheid, Introduction to Roman Religion, p. 83.</ref>, consecrating the animal as a worthy sacrifice. The Archigallus would then pluck or cut hairs from the bull’s head and scatter them into the fire on the altar. <br />
<br />
::Once ready, the victimarius was given the sign, and the bull was stunned, and after a moment the wound was further slit open for the warm blood to flow out of the animal’s neck. This fresh blood was caught in an offertory bowl which was then presented to the altar, and thus to the Gods, after which it was splattered upon the altar to sanctify the sacrifice that had taken place as typical to any animal sacrifice.<br />
<br />
*Taurobolium 2:<br />
::This version is exactly the same as the first, however new meaning was applied to the old ritual actions.<br />
<br />
::By this time, the typical offertory bowl that caught the flowing blood became the cernus <ref>See Vermaseren, Cybele and Attis, p. 106.</ref>(Vermaseren 106). The cernus is a ritual instrument found in Greek religion (Vermaseren 105) and especially utilized in the mystery cult of Eleusis in regards to Demeter and Persephone <ref>See Vermaseren, Cybele and Attis, p. 49.</ref>. The cernus (Greek kernos) is a small pot with little cups that circle the edge of the opening <ref>See Vermaseren, Cybele and Attis, p. 49, 105. See Reif, Mysteries of Demeter, p. 314</ref>. The cernus is believed to have held a central fire in its main opening where incense and offerings were burnt while the cups about the edge held various objects understood to be the blessings from the Gods, such things may be herbs, seeds, resins, salt, water, wine, etc… <br />
<br />
::The use of the cernus provides for us the understanding that it was the blood of the bull that was perceived of as being inherently sacred and blessed as a gift from the Goddess Herself. With this understanding of the power of the bull’s blood, a new word appeared in the rite, vires, which is translated to mean ‘powers’. <br />
<br />
::Into the cernus, one received (accipere) the blood which was then passed (tradere) to the altar to sanctify the sacrifice. <br />
<br />
*Taurobolium 3:<br />
::This version is similar to its predecessors yet is the one that has gain the most notoriety. <ref>See Adkins & Adkins, Dictionary of Roman Religion, p. 216. See Turcan, Cults of the Roman Empire, p. 49-51. See Vermaseren, Cybele and Attis, p. 102-103</ref> <br />
<br />
::The bull was previously washed and decorated with red and white wool fillets (februa), a disc was placed between its horns, and a dorsuale (fringed blanket) was placed over its back. <br />
<br />
::The individual who was to receive the rite was washed clean, dressed in a clean-white toga and descended into a pit (the fossa sanguinis) where a punctured wooden plank was drawn over the opening of the pit, enclosing the individual into the earthen pit.<br />
<br />
::The bull was drawn over the plank where the Archigallus scatters grains of wheat over the bull’s head and follows this with drops of water upon its brow, consecrating the animal as a worthy sacrifice. The Archigallus would then pluck or cut hairs from the bull’s head and scatter them into the fire on the altar. <br />
<br />
::Once ready, the victimarius was given the sign, and the bull was stunned, and after a moment the wound was further slit open for the warm blood to flow out of the animal’s neck. The initial blood was caught in the cernus, whereas the full flood then poured down upon the plank which then dripped into the pit to drench the individual in the warm blood.<br />
<br />
::The carcass of the bled bull was removed from the plank, and then the pit was opened up to allow the individual to rise up in their bloodied state. In keeping with traditional sacrifice, the cernus was taken to the altar to sanctify the sacrifice and complete the rite. <br />
<br />
::In this newer version, the rite takes place as a type of bloody baptism where the vires, or bloody powers, were taken into (percipere) the individual, thus conferring the bull’s life-energy to the individual, making him blessed.<br />
<br />
==On the Vires and Substitution==<br />
Scholars have always been unsure of the true nature of the Taurobolium, but have seemingly all been convinced of its function as a type of ritual substitution for castration utilized by Roman men, on the basis that the Magna Mater’s most infamous priesthood was that of the Galli. Scholars believe that the Taurobolium took the “vires” or genitals of the bull in substitution for those of the actual man.<br />
<br />
The ancient, as well as modern, reference to the meaning of this rite is told to us by Clement of Alexandria, derived from a Greek myth where Zeus had thrown the genitals of a ram into the lap of His mother Deo to demonstrate His remorse, making Her believe that they were His own <ref>See Vermaseren, Cybele and Attis, p. 105.</ref>. However, like other aspects of Roman religion, we must understand that such associations with Greek myth comes from a late date, as well as the fact that Roman religion is independent from Greek religion and myth. <br />
<br />
Though the idea of ritual substitution is a sound one at first, few scholars have taken the time to immerse their study in the surrounding environment of which the Taurobolium took place, that of the Cultus Deorum Romanorum. As far as sacrifice goes in the Religio Romana, sacrificial bulls were always castrated <ref>See Scheid, Introduction to Roman Religion, p. 80.</ref>. Hence, the individual could not offer up the genitals of the bull in place of their own for the genitals that would theoretically be offered are not even present to begin with. In addition, we cannot begin to assume that at such a late date, this castrated status took on a new meaning in Roman religion as a whole. <br />
<br />
Women have been known to serve as priestesses of the Magna Mater since Her inception at Rome, typically being freedwomen and foreigners until the Claudian reforms of the Magna Mater’s cultus. The reforms of Claudius allowed Roman citizens to actively take part in the Magna Mater’s cultus and thus become a part of the priesthood.<br />
<br />
In 384 CE, Aconia Fabia Paulina eulogized her husband, Vettius Agorius Praetextatus, by saying:<br />
<br />
“Under your eyes I have been initiated into all the mysteries; you, my pious partner in life, honor in me the priestess of the Goddess of Mount Dindymus and of Attis, while you ordained me with the bull’s blood.”<ref>See Vermaseren, Cybele and Attis, p. 110.</ref>.<br />
<br />
If women prior to the Claudian reforms had long been priestesses of the Magna Mater, we have a very unique situation here. For well obvious reasons, a woman would have no need to undergo the Taurobolium if it was indeed a ritual substitution for castration. By this evidence alone, in tandem with the Roman sacrificial etiquette for bulls, we can 100% denounce the idea of the Taurobolium serving as a ritual substitution for castration.<br />
<br />
==On the Fossa Sanguinis==<br />
Based upon archaeology, no pit has ever been discovered where the baptismal Taurobolium could have taken place <ref>See Borgeaud, Mother of the Gods, p. 118-119.</ref>. In all sources that make references to the Taurobolium, only two make mention of the pit: Prudentius and the unknown author of “Contra Paganos”, who scholars believe inspired the words of Prudentius <ref>See Borgeaud, Mother of the Gods, p. 119.</ref>. Because of this, scholars argue that the term fossa sanguinis was used by Christians as a metaphoric hyperbole to confer the idea of the vast amount of blood the individual bathed in, to further make horror out of Pagan rites. <br />
<br />
Because of this, it is more than likely that after the cernus had caught the bull’s blood, the Archigallus raised the cernus above the individual’s head and then proceeded to pour it over his head. <br />
<br />
==Deities==<br />
*[[Venus Caelestis]]<br />
*[[Magna Mater]]<br />
*[[Mithras]]<br />
<br />
==References==<br />
<references/><br />
<br />
[[Category:Religio Romana]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/ArchigallusArchigallus2008-06-30T01:29:14Z<p>Titus Iulius Nero: </p>
<hr />
<div>The priesthood of the Archigallus is variously described as either being instituted sometime during the Imperial reign of Claudius (41-54 CE) or Antoninus Pius (137-161 CE). The Archigallus was always a Roman citizen chosen by the [[Quindecemviri Sacris Faciundis]], whose term of service lasted for life <ref>See Adkins & Adkins, Dictionary of Roman Religion, p. 91.</ref>.<br />
<br />
[[Image:Priest_of_Cybele_courtesy_of_VRoma.jpg|frame|right|Archigallus burning incense to the Magna Mater, terra cotta relief of the Isola Sacra Cemetary, 3rd century CE.]]<br />
<br />
As a Roman citizen, as well as being employed by the Roman State, meant that the Archigallus must adhere to the laws and regulations of Roman Cult behavior. Hence, the Archigallus was never a eunuch, as all citizens of Rome were forbidden from emasculation. <ref>See Turcan, Cults of the Roman Empire, p. 49.</ref>. The signs of his office have been described as a type of crown, possibly a laurel wreath, as well as a golden bracelet known as the occabus <ref>See Turcan, Cults of the Roman Empire, p. 51.</ref>.<br />
<br />
Along with the institution of the Archigallus came the Phrygianum sanctuary as well as the rite of the [[Taurobolium]] as it pertains to the [[Magna Mater]], two aspects of the Magna Mater’s cultus that the Archigallus held dominion over <ref>See Turcan, Cults of the Roman Empire, p. 51.</ref>. The Phrygianum was built on Mons Vaticanus, where today sits St. Peter’s Basilica of the Vatican City. It was here at this sanctuary where the Archigallus would perform the rite of the Taurobolium for the citizens of Rome, as well as be consecrated as the Summus Sacerdos or High Priest. <br />
<br />
The Archigallus was understood to be capable of prophecy and for this reason we know that it was understood that the Taurobolium was only performed by the sanctioning of the Magna Mater Herself, of which the Archigallus served as Her voice for Rome. The Archigallus is reported to have had dreams, presumably via incubation rites, as well as interpret the dreams of others who sought him out in regards to whether or not the Taurobolium should be conducted for a particular individual <ref>See Borgeaud, Mother of the Gods, p. 111.</ref>. It was under the sole authority of the Archigallus that the Taurobolium could be performed, not even the Emperor himself could call for its execution <ref>See Turcan, Cults of the Roman Empire, p. 52.</ref>.<br />
<br />
Other than the Taurobolium, the Archigallus participated in all rites concerning the Magna Mater that dealt with the Roman State. It was through the Archigallus and His rites that the Magna Mater’s blessings of health and well-being were conferred on the Emperor, the Imperial family, the Senate, the army and the Roman State and people as a whole <ref>See Turcan, Cults of the Roman Empire, p. 52.</ref>.<br />
<br />
==References==<br />
<br />
[[Category:Religio Romana]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/TauroboliumTaurobolium2008-06-30T01:11:14Z<p>Titus Iulius Nero: </p>
<hr />
<div>{{LanguageBar|Taurobolium}}<br />
[[Image:Magna_Mater_Temple_with_Bull_VRoma.jpg|thumb|right|Sacrificial Procession in front of the Temple of Magna Mater. Relief from the [[Ara Pacis Augustae]].]]<br />
==History==<br />
The ''Taurobolium'', according to historical evidence, first appears in an inscription from [[Puteoli]], Italy in 134 CE in connection to [[Venus Caelestis]], otherwise known as the Syrio-Phoenician [[Astarte]] <ref>See Vermaseren, Cybele and Attis, p. 102.</ref>. Later in 160 CE we find a reference from [[Lugdunum]], Britain that commemorates a ''Taurobolium'' in connection to the [[Magna Mater]]. However, it has been agreed by scholars that ''Taurobolia'' were performed every 20 years, so our estimated earliest possibility for Taurobolia to be performed is 124 CE <ref>See Vermaseren, Cybele and Attis, p. 106.</ref>. <br />
<br />
The origins of this sacrifice, we can speculate, take root in Asia Minor and the Middle East. Mesopotamian priests known as ''kalu'' were known to have taken part in bull sacrifice, in Crete and Asia Minor we know of various bull-hunting rites <ref>See Borgeaud, Mother of the Gods, p. 48.</ref>. In Asia Minor, specifically, it was considered a rite of fertility to cut the throat of a bull in times of drought to bring forth rain <ref>See Turcan, Cults of the Roman Empire, p. 228.</ref>. <br />
<br />
On the basis that the deities who are typically associated with the ''Taurobolium'' originate from Asia Minor, Persia and the Middle East, it is a fair theory to understand the introduction of this sacrifice via those deities entrance into the Roman State.<br />
<br />
==The Sacrifice==<br />
The Taurobolium is, at the most basic level, a bloody sacrificial rite involving a bull being killed with a hooked-sword variously defined as a venabulum (hunting spear) <ref>See Turcan, Cults of the Roman Empire, p. 50. See Vermaseren, Cybele and Attis, p. 101</ref>, ensis hamatus (hooked sword)<ref>See Vermaseren, Cybele and Attis, p. 101.</ref>, and harpe (sickle or scimitar)<ref>See Turcan, Cults of the Roman Empire, p. 50.</ref>. This tool features the straight point of a typical blade and it has a second curved-blade that emerges just before the end. This tool was used to firstly stun the bull with the straight point, after which the wound would be ripped open further using the secondary curved-blade <ref>See Turcan, Cults of the Roman Empire, p. 50.</ref>.<br />
<br />
Unique to the Taurobolium is the fact that, unlike traditional Roman sacrifices, the bull was often not given the moment to give its consent, but was rather forced into submission <ref>See Scheid, Introduction to Roman Religion, p. 94.</ref>. This aspect may very well take origin in some type of archaic hunting ritual from Anatolia. Another unique quality of the Taurobolium is the fact that the sacrificial animal was male, instead of the traditional Roman formula where female victims are sacrificed for female divinities <ref>See Scheid, Introduction to Roman Religion, p. 80.</ref>.<br />
<br />
According to the evidence, the Taurobolium appears to have been a sacrificial ritual that evolved over time. Periods of overlap indicate the transitional period of the Taurobolium’s evolution. <ref>See Vermaseren, Cybele and Attis, p. 106.</ref><br />
<br />
*134-early half of the 3rd Century CE: the Taurobolium, being qualified by the verb “facere” (to do), implies the typical sacrifice of a bull.<br />
<br />
*Ca. 250-319 CE: the Taurobolium, being qualified by the verbs “accipere” (to receive) and “tradere” (to hand or pass) in connection with the “vires” and the “cernus”, has a new theory behind the rite.<br />
<br />
*305-390 CE: the Taurobolium, being qualified by the verb “percipere” (to take in), specifies a new innovation in the rite itself.<br />
<br />
==The Rites== <br />
Below are detailed descriptions of the Taurobolium at each level of its periodic evolution.<br />
<br />
*Taurobolium 1: <br />
::The bull was previously washed and decorated with red and white wool fillets (februa), a disc was placed between its horns, and a dorsuale (fringed blanket) was placed over its back <ref>See Scheid, Introduction to Roman Religion, p. 80.</ref>. The Archigallus scatters grains of wheat over the bull’s head and follows this with drops of water upon its brow <ref>See Scheid, Introduction to Roman Religion, p. 83.</ref>, consecrating the animal as a worthy sacrifice. The Archigallus would then pluck or cut hairs from the bull’s head and scatter them into the fire on the altar. <br />
<br />
::Once ready, the victimarius was given the sign, and the bull was stunned, and after a moment the wound was further slit open for the warm blood to flow out of the animal’s neck. This fresh blood was caught in an offertory bowl which was then presented to the altar, and thus to the Gods, after which it was splattered upon the altar to sanctify the sacrifice that had taken place as typical to any animal sacrifice.<br />
<br />
*Taurobolium 2:<br />
::This version is exactly the same as the first, however new meaning was applied to the old ritual actions.<br />
<br />
::By this time, the typical offertory bowl that caught the flowing blood became the cernus <ref>See Vermaseren, Cybele and Attis, p. 106.</ref>(Vermaseren 106). The cernus is a ritual instrument found in Greek religion (Vermaseren 105) and especially utilized in the mystery cult of Eleusis in regards to Demeter and Persephone <ref>See Vermaseren, Cybele and Attis, p. 49.</ref>. The cernus (Greek kernos) is a small pot with little cups that circle the edge of the opening <ref>See Vermaseren, Cybele and Attis, p. 49, 105. See Reif, Mysteries of Demeter, p. 314</ref>. The cernus is believed to have held a central fire in its main opening where incense and offerings were burnt while the cups about the edge held various objects understood to be the blessings from the Gods, such things may be herbs, seeds, resins, salt, water, wine, etc… <br />
<br />
::The use of the cernus provides for us the understanding that it was the blood of the bull that was perceived of as being inherently sacred and blessed as a gift from the Goddess Herself. With this understanding of the power of the bull’s blood, a new word appeared in the rite, vires, which is translated to mean ‘powers’. <br />
<br />
::Into the cernus, one received (accipere) the blood which was then passed (tradere) to the altar to sanctify the sacrifice. <br />
<br />
*Taurobolium 3:<br />
::This version is similar to its predecessors yet is the one that has gain the most notoriety. <ref>See Adkins & Adkins, Dictionary of Roman Religion, p. 216. See Turcan, Cults of the Roman Empire, p. 49-51. See Vermaseren, Cybele and Attis, p. 102-103</ref> <br />
<br />
::The bull was previously washed and decorated with red and white wool fillets (februa), a disc was placed between its horns, and a dorsuale (fringed blanket) was placed over its back. <br />
<br />
::The individual who was to receive the rite was washed clean, dressed in a clean-white toga and descended into a pit (the fossa sanguinis) where a punctured wooden plank was drawn over the opening of the pit, enclosing the individual into the earthen pit.<br />
<br />
::The bull was drawn over the plank where the Archigallus scatters grains of wheat over the bull’s head and follows this with drops of water upon its brow, consecrating the animal as a worthy sacrifice. The Archigallus would then pluck or cut hairs from the bull’s head and scatter them into the fire on the altar. <br />
<br />
::Once ready, the victimarius was given the sign, and the bull was stunned, and after a moment the wound was further slit open for the warm blood to flow out of the animal’s neck. The initial blood was caught in the cernus, whereas the full flood then poured down upon the plank which then dripped into the pit to drench the individual in the warm blood.<br />
<br />
::The carcass of the bled bull was removed from the plank, and then the pit was opened up to allow the individual to rise up in their bloodied state. In keeping with traditional sacrifice, the cernus was taken to the altar to sanctify the sacrifice and complete the rite. <br />
<br />
::In this newer version, the rite takes place as a type of bloody baptism where the vires, or bloody powers, were taken into (percipere) the individual, thus conferring the bull’s life-energy to the individual, making him blessed.<br />
<br />
==On the Vires and Substitution==<br />
Scholars have always been unsure of the true nature of the Taurobolium, but have seemingly all been convinced of its function as a type of ritual substitution for castration utilized by Roman men, on the basis that the Magna Mater’s most infamous priesthood was that of the Galli. Scholars believe that the Taurobolium took the “vires” or genitals of the bull in substitution for those of the actual man.<br />
<br />
The ancient, as well as modern, reference to the meaning of this rite is told to us by Clement of Alexandria, derived from a Greek myth where Zeus had thrown the genitals of a ram into the lap of His mother Deo to demonstrate His remorse, making Her believe that they were His own <ref>See Vermaseren, Cybele and Attis, p. 105.</ref>. However, like other aspects of Roman religion, we must understand that such associations with Greek myth comes from a late date, as well as the fact that Roman religion is independent from Greek religion and myth. <br />
<br />
Though the idea of ritual substitution is a sound one at first, few scholars have taken the time to immerse their study in the surrounding environment of which the Taurobolium took place, that of the Cultus Deorum Romanorum. As far as sacrifice goes in the Religio Romana, sacrificial bulls were always castrated <ref>See Scheid, Introduction to Roman Religion, p. 80.</ref>. Hence, the individual could not offer up the genitals of the bull in place of their own for the genitals that would theoretically be offered are not even present to begin with. In addition, we cannot begin to assume that at such a late date, this castrated status took on a new meaning in Roman religion as a whole. <br />
<br />
Women have been known to serve as priestesses of the Magna Mater since Her inception at Rome, typically being freedwomen and foreigners until the Claudian reforms of the Magna Mater’s cultus. The reforms of Claudius allowed Roman citizens to actively take part in the Magna Mater’s cultus and thus become a part of the priesthood.<br />
<br />
In 384 CE, Aconia Fabia Paulina eulogized her husband, Vettius Agorius Praetextatus, by saying:<br />
<br />
“Under your eyes I have been initiated into all the mysteries; you, my pious partner in life, honor in me the priestess of the Goddess of Mount Dindymus and of Attis, while you ordained me with the bull’s blood.”<ref>See Vermaseren, Cybele and Attis, p. 110.</ref>.<br />
<br />
If women prior to the Claudian reforms had long been priestesses of the Magna Mater, we have a very unique situation here. For well obvious reasons, a woman would have no need to undergo the Taurobolium if it was indeed a ritual substitution for castration. By this evidence alone, in tandem with the Roman sacrificial etiquette for bulls, we can 100% denounce the idea of the Taurobolium serving as a ritual substitution for castration.<br />
<br />
==On the Fossa Sanguinis==<br />
Based upon archaeology, no pit has ever been discovered where the baptismal Taurobolium could have taken place <ref>See Borgeaud, Mother of the Gods, p. 118-119.</ref>. In all sources that make references to the Taurobolium, only two make mention of the pit: Prudentius and the unknown author of “Contra Paganos”, who scholars believe inspired the words of Prudentius <ref>See Borgeaud, Mother of the Gods, p. 119.</ref>. Because of this, scholars argue that the term fossa sanguinis was used by Christians as a metaphoric hyperbole to confer the idea of the vast amount of blood the individual bathed in, to further make horror out of Pagan rites. <br />
<br />
Because of this, it is more than likely that after the cernus had caught the bull’s blood, the Archigallus raised the cernus above the individual’s head and then proceeded to pour it over his head. <br />
<br />
==Deities==<br />
*[[Venus Caelestis]]<br />
*[[Magna Mater]]<br />
*[[Mithras]]<br />
<br />
==References==<br />
<references/><br />
<br />
[[Category:Religio Romana]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/ArchigallusArchigallus2008-06-21T03:39:57Z<p>Titus Iulius Nero: </p>
<hr />
<div>The priesthood of the Archigallus is variously described as either being instituted sometime during the Imperial reign of Claudius (41-54 CE) or Antoninus Pius (137-161 CE). The Archigallus was always a Roman citizen chosen by the [[Quindecemviri Sacris Faciundis]], whose term of service lasted for life. <br />
<br />
[[Image:Priest_of_Cybele_courtesy_of_VRoma.jpg|frame|right|Archigallus burning incense to the Magna Mater, terra cotta relief of the Isola Sacra Cemetary, 3rd century CE.]]<br />
<br />
As a Roman citizen, as well as being employed by the Roman State, meant that the Archigallus must adhere to the laws and regulations of Roman Cult behavior. Hence, the Archigallus was never a eunuch, as all citizens of Rome were forbidden from emasculation. The signs of his office have been described as a type of crown, possibly a laurel wreath, as well as a golden bracelet known as the occabus.<br />
<br />
Along with the institution of the Archigallus came the Phrygianum sanctuary as well as the rite of the [[Taurobolium]] as it pertains to the [[Magna Mater]], two aspects of the Magna Mater’s cultus that the Archigallus held dominion over. The Phrygianum was built on Mons Vaticanus, where today sits St. Peter’s Basilica of the Vatican City. It was here at this sanctuary where the Archigallus would perform the rite of the Taurobolium for the citizens of Rome, as well as be consecrated as the Summus Sacerdos or High Priest. <br />
<br />
The Archigallus was understood to be capable of prophecy and for this reason we know that it was understood that the Taurobolium was only performed by the sanctioning of the Magna Mater Herself, of which the Archigallus served as Her voice for Rome. The Archigallus is reported to have had dreams, presumably via incubation rites, as well as interpret the dreams of others who sought him out in regards to whether or not the Taurobolium should be conducted for a particular individual. It was under the sole authority of the Archigallus that the Taurobolium could be performed, not even the Emperor himself could call for its execution. <br />
<br />
Other than the Taurobolium, the Archigallus officiated at all rites and ceremonies concerning the Magna Mater that dealt with the Roman State. It was through the Archigallus and His rites that the Magna Mater’s blessings of health and well-being were conferred on the Emperor, the Imperial family, the Senate, the army and the Roman State and people as a whole.<br />
<br />
==References==<br />
<br />
Adkins & Adkins "Dictionary of Roman Religion", 1996: page 91.<br />
<br />
Maarten J. Vermaseren "Cybele and Attis", 1977: pages 28, 29, 63, 96-101, 108, 113, 179.<br />
<br />
Philippe Borgeaud "The Mother of the Gods", 2004: pages 69, 92, 111.<br />
<br />
Robert Turcan "The Cults of the Roman Empire", 1996: pages 49, 51.</div>Titus Iulius Nerohttp://www.novaroma.org/nr/ArchigallusArchigallus2008-06-21T03:35:54Z<p>Titus Iulius Nero: </p>
<hr />
<div>The priesthood of the Archigallus is variously described as either being instituted sometime during the Imperial reign of Claudius (41-54 CE) or Antoninus Pius (137-161 CE). The Archigallus was always a Roman citizen chosen by the Quindecemviri Sacris Faciundis, whose term of service lasted for life. <br />
<br />
[[Image:Priest_of_Cybele_courtesy_of_VRoma.jpg|frame|right|Archigallus burning incense to the Magna Mater, terra cotta relief of the Isola Sacra Cemetary, 3rd century CE.]]<br />
<br />
As a Roman citizen, as well as being employed by the Roman State, meant that the Archigallus must adhere to the laws and regulations of Roman Cult behavior. Hence, the Archigallus was never a eunuch, as all citizens of Rome were forbidden from emasculation. The signs of his office have been described as a type of crown, possibly a laurel wreath, as well as a golden bracelet known as the occabus.<br />
<br />
Along with the institution of the Archigallus came the Phrygianum sanctuary as well as the rite of the [[Taurobolium]] as it pertains to the [[Magna Mater]], two aspects of the Magna Mater’s cultus that the Archigallus held dominion over. The Phrygianum was built on Mons Vaticanus, where today sits St. Peter’s Basilica of the Vatican City. It was here at this sanctuary where the Archigallus would perform the rite of the Taurobolium for the citizens of Rome, as well as be consecrated as the Summus Sacerdos or High Priest. <br />
<br />
The Archigallus was understood to be capable of prophecy and for this reason we know that it was understood that the Taurobolium was only performed by the sanctioning of the Magna Mater Herself, of which the Archigallus served as Her voice for Rome. The Archigallus is reported to have had dreams, presumably via incubation rites, as well as interpret the dreams of others who sought him out in regards to whether or not the Taurobolium should be conducted for a particular individual. It was under the sole authority of the Archigallus that the Taurobolium could be performed, not even the Emperor himself could call for its execution. <br />
<br />
Other than the Taurobolium, the Archigallus officiated at all rites and ceremonies concerning the Magna Mater that dealt with the Roman State. It was through the Archigallus and His rites that the Magna Mater’s blessings of health and well-being were conferred on the Emperor, the Imperial family, the Senate, the army and the Roman State and people as a whole.<br />
<br />
==References==<br />
<br />
Adkins & Adkins "Dictionary of Roman Religion", 1996: page 91.<br />
<br />
Maarten J. Vermaseren "Cybele and Attis", 1977: pages 28, 29, 63, 96-101, 108, 113, 179.<br />
<br />
Philippe Borgeaud "The Mother of the Gods", 2004: pages 69, 92, 111.<br />
<br />
Robert Turcan "The Cults of the Roman Empire", 1996: pages 49, 51.</div>Titus Iulius Nerohttp://www.novaroma.org/nr/TauroboliumTaurobolium2008-06-20T22:17:49Z<p>Titus Iulius Nero: New page: ==History== The Taurobolium, according to historical evidence, first appears in an inscription from Puteoli, Italy in 134 CE in connection to Venus Caelestis, otherwise known as the Syrio-...</p>
<hr />
<div>==History==<br />
The Taurobolium, according to historical evidence, first appears in an inscription from Puteoli, Italy in 134 CE in connection to Venus Caelestis, otherwise known as the Syrio-Phoenician Astarte. Later in 160 CE we find a reference from Lugdunum, Britain that commemorates a Taurobolium in connection to the Magna Mater. However, it has been agreed by scholars that Taurobolia were performed every 20 years, so our estimated earliest possibility for Taurobolia to be performed is 124 CE.[[Image:Magna_Mater_Temple_with_Bull_VRoma.jpg|frame|right|Sacrificial Procession in front of the Temple of Magna Mater. Relief from the Ara Pacis Augustae.]]<br />
<br />
The origins of this sacrifice, we can speculate, take root in Asia Minor and the Middle East. Mesopotamian priests known as kalu were known to have taken part in bull sacrifice, in Crete and Asia Minor we know of various bull-hunting rites. In Asia Minor, specifically, it was considered a rite of fertility to cut the throat of a bull in times of drought to bring forth rain. <br />
<br />
On the basis that the deities who are typically associated with the Taurobolium originate from Asia Minor, Persia and the Middle East, it is a fair theory to understand the introduction of this sacrifice via those deities entrance into the Roman State.<br />
<br />
==The Sacrifice==<br />
The Taurobolium is at the most basic level a bloody sacrificial rite involving a bull being killed with a hooked-sword known as a venabulum. The venabulum features the straight point of a typical blade and it has a second curved-blade that emerges just before the end. This tool was used to firstly stun the bull with the straight point, after which the wound would be ripped open further using the secondary curved-blade. <br />
<br />
According to the evidence, the Taurobolium appears to have been a sacrificial ritual that evolved over time:<br />
*134-160 CE: the Taurobolium seems to imply simply the sacrifice of a bull.<br />
*160-300 CE: the Taurobolium includes references to the “vires” of the bull in connection to a special tool known as the “cernus”.<br />
*300-later: the Taurobolium specifically refers to a type of blood-baptism.<br />
<br />
<br />
==Purpose==<br />
<br />
==Deities==<br />
Venus Caelestis<br />
Magna Mater<br />
Mithras</div>Titus Iulius Nerohttp://www.novaroma.org/nr/File:Magna_Mater_Temple_with_Bull_VRoma.jpgFile:Magna Mater Temple with Bull VRoma.jpg2008-06-20T22:13:11Z<p>Titus Iulius Nero: Sacrificial procession in front of the Temple of Magna Mater in Rome, relief from the Ara Pacis Agustae. Courtesy of VRoma.org</p>
<hr />
<div>Sacrificial procession in front of the Temple of Magna Mater in Rome, relief from the Ara Pacis Agustae. Courtesy of VRoma.org</div>Titus Iulius Nerohttp://www.novaroma.org/nr/ArchigallusArchigallus2008-06-20T19:05:20Z<p>Titus Iulius Nero: </p>
<hr />
<div>The priesthood of the Archigallus is variously described as either being instituted sometime during the Imperial reign of Claudius (41-54 CE) or Antoninus Pius (137-161 CE). The Archigallus was always a Roman citizen chosen by the Quindecemviri Sacris Faciundis, whose term of service lasted for life. <br />
<br />
[[Image:Priest_of_Cybele_courtesy_of_VRoma.jpg|frame|right|Archigallus burning incense to the Magna Mater, terra cotta relief of the Isola Sacra Cemetary, 3rd century CE.]]<br />
<br />
As a Roman citizen, as well as being employed by the Roman State, meant that the Archigallus must adhere to the laws and regulations of Roman Cult behavior. Hence, the Archigallus was never a eunuch, as all citizens of Rome were forbidden from emasculation. The signs of his office have been described as a type of crown, possibly a laurel wreath, as well as a golden bracelet.<br />
<br />
Along with the institution of the Archigallus came the Phrygianum sanctuary as well as the rite of the Taurobolium as it pertains to the Magna Mater, two aspects of the Magna Mater’s cultus that the Archigallus held dominion over. The Phrygianum was built on Mons Vaticanus, where today sits St. Peter’s Basilica of the Vatican City. It was here at this sanctuary where the Archigallus would perform the rite of the Taurobolium for the citizens of Rome, as well as be consecrated as the Summus Sacerdos or High Priest. <br />
<br />
The Archigallus was understood to be capable of prophecy and for this reason we know that it was understood that the Taurobolium was only performed by the sanctioning of the Magna Mater Herself, of which the Archigallus served as Her voice for Rome. The Archigallus is reported to have had dreams, presumably via incubation rites, as well as interpret the dreams of others who sought him out in regards to whether or not the Taurobolium should be conducted for a particular individual. It was under the sole authority of the Archigallus that the Taurobolium could be performed, not even the Emperor himself could call for its execution. <br />
<br />
Other than the Taurobolium, the Archigallus officiated at all rites and ceremonies concerning the Magna Mater that dealt with the Roman State. It was through the Archigallus and His rites that the Magna Mater’s blessings of health and well-being were conferred on the Emperor, the Imperial family, the Senate, the army and the Roman State and people as a whole.<br />
<br />
==References==<br />
<br />
Adkins & Adkins "Dictionary of Roman Religion", 1996: page 91.<br />
<br />
Maarten J. Vermaseren "Cybele and Attis", 1977: pages 28, 29, 63, 96-101, 108, 113, 179.<br />
<br />
Philippe Borgeaud "The Mother of the Gods", 2004: pages 69, 92, 111.<br />
<br />
Robert Turcan "The Cults of the Roman Empire", 1996: pages 49, 51.</div>Titus Iulius Nerohttp://www.novaroma.org/nr/ArchigallusArchigallus2008-06-20T19:00:20Z<p>Titus Iulius Nero: </p>
<hr />
<div>The priesthood of the Archigallus is variously described as either being instituted sometime during the Imperial reign of Claudius (41-54 CE) or Antoninus Pius (137-161 CE). The Archigallus was always a Roman citizen chosen by the Quindecemviri Sacris Faciundis, whose term of service lasted for life. <br />
<br />
[[Image:Priest_of_Cybele_courtesy_of_VRoma.jpg|frame|right|Priest of Magna Mater]]<br />
<br />
As a Roman citizen, as well as being employed by the Roman State, meant that the Archigallus must adhere to the laws and regulations of Roman Cult behavior. Hence, the Archigallus was never a eunuch, as all citizens of Rome were forbidden from emasculation. The signs of his office have been described as a type of crown, possibly a laurel wreath, as well as a golden bracelet.<br />
<br />
Along with the institution of the Archigallus came the Phrygianum sanctuary as well as the rite of the Taurobolium as it pertains to the Magna Mater, two aspects of the Magna Mater’s cultus that the Archigallus held dominion over. The Phrygianum was built on Mons Vaticanus, where today sits St. Peter’s Basilica of the Vatican City. It was here at this sanctuary where the Archigallus would perform the rite of the Taurobolium for the citizens of Rome, as well as be consecrated as the Summus Sacerdos or High Priest. <br />
<br />
The Archigallus was understood to be capable of prophecy and for this reason we know that it was understood that the Taurobolium was only performed by the sanctioning of the Magna Mater Herself, of which the Archigallus served as Her voice for Rome. The Archigallus is reported to have had dreams, presumably via incubation rites, as well as interpret the dreams of others who sought him out in regards to whether or not the Taurobolium should be conducted for a particular individual. It was under the sole authority of the Archigallus that the Taurobolium could be performed, not even the Emperor himself could call for its execution. <br />
<br />
Other than the Taurobolium, the Archigallus officiated at all rites and ceremonies concerning the Magna Mater that dealt with the Roman State. It was through the Archigallus and His rites that the Magna Mater’s blessings of health and well-being were conferred on the Emperor, the Imperial family, the Senate, the army and the Roman State and people as a whole.<br />
<br />
==References==<br />
<br />
Adkins & Adkins "Dictionary of Roman Religion", 1996: page 91.<br />
<br />
Maarten J. Vermaseren "Cybele and Attis", 1977: pages 28, 29, 63, 96-101, 108, 113, 179.<br />
<br />
Philippe Borgeaud "The Mother of the Gods", 2004: pages 69, 92, 111.<br />
<br />
Robert Turcan "The Cults of the Roman Empire", 1996: pages 49, 51.</div>Titus Iulius Nerohttp://www.novaroma.org/nr/ArchigallusArchigallus2008-06-20T18:48:12Z<p>Titus Iulius Nero: </p>
<hr />
<div>The priesthood of the Archigallus is variously described as either being instituted sometime during the Imperial reign of Claudius (41-54 CE) or Antoninus Pius (137-161 CE). The Archigallus was always a Roman citizen chosen by the Quindecemviri Sacris Faciundis, whose term of service lasted for life. <br />
<br />
[[Image:Priest_of_Cybele_courtesy_of_VRoma.jpg|frame|right|Priest of Cybele]]<br />
<br />
As a Roman citizen, as well as being employed by the Roman State, meant that the Archigallus must adhere to the laws and regulations of Roman Cult behavior. Hence, the Archigallus was never a eunuch, as all citizens of Rome were forbidden from emasculation. The signs of his office have been described as a type of crown, possibly a laurel wreath, as well as a golden bracelet.<br />
<br />
Along with the institution of the Archigallus came the Phrygianum sanctuary as well as the rite of the Taurobolium as it pertains to the Magna Mater, two aspects of the Magna Mater’s cultus that the Archigallus held dominion over. The Phrygianum was built on Mons Vaticanus, where today sits St. Peter’s Basilica of the Vatican City. It was here at this sanctuary where the Archigallus would perform the rite of the Taurobolium for the citizens of Rome, as well as be consecrated as the Summus Sacerdos or High Priest. <br />
<br />
The Archigallus was understood to be capable of prophecy and for this reason we know that it was understood that the Taurobolium was only performed by the sanctioning of the Magna Mater Herself, of which the Archigallus served as Her voice for Rome. The Archigallus is reported to have had dreams, presumably via incubation rites, as well as interpret the dreams of others who sought him out in regards to whether or not the Taurobolium should be conducted for a particular individual. It was under the sole authority of the Archigallus that the Taurobolium could be performed, not even the Emperor himself could call for its execution. <br />
<br />
Other than the Taurobolium, the Archigallus officiated at all rites and ceremonies concerning the Magna Mater that dealt with the Roman State. It was through the Archigallus and His rites that the Magna Mater’s blessings of health and well-being were conferred on the Emperor, the Imperial family, the Senate, the army and the Roman State and people as a whole.<br />
<br />
==References==<br />
<br />
Adkins & Adkins "Dictionary of Roman Religion", 1996: page 91.<br />
<br />
Maarten J. Vermaseren "Cybele and Attis", 1977: pages 28, 29, 63, 96-101, 108, 113, 179.<br />
<br />
Philippe Borgeaud "The Mother of the Gods", 2004: pages 69, 92, 111.<br />
<br />
Robert Turcan "The Cults of the Roman Empire", 1996: pages 49, 51.</div>Titus Iulius Nerohttp://www.novaroma.org/nr/ArchigallusArchigallus2008-06-20T18:47:27Z<p>Titus Iulius Nero: </p>
<hr />
<div>The priesthood of the Archigallus is variously described as either being instituted sometime during the Imperial reign of Claudius (41-54 CE) or Antoninus Pius (137-161 CE). The Archigallus was always a Roman citizen chosen by the Quindecemviri Sacris Faciundis, whose term of service lasted for life. <br />
<br />
[[Image:Priest_of_Cybele_courtesy_of_VRoma.jpg|frame|right|Priest of Cybele]]<br />
<br />
As a Roman citizen, as well as being employed by the Roman State, meant that the Archigallus must adhere to the laws and regulations of Roman Cult behavior. Hence, the Archigallus was never a eunuch, as all citizens of Rome were forbidden from emasculation. The signs of his office have been described as a type of crown, possibly a laurel wreath, as well as a golden bracelet.<br />
<br />
Along with the institution of the Archigallus came the Phrygianum sanctuary as well as the rite of the Taurobolium as it pertains to the Magna Mater, two aspects of the Magna Mater’s cultus that the Archigallus held dominion over. The Phrygianum was built on Mons Vaticanus, where today sits St. Peter’s Basilica of the Vatican City. It was here at this sanctuary where the Archigallus would perform the rite of the Taurobolium for the citizens of Rome, as well as be consecrated as the Summus Sacerdos or High Priest. <br />
<br />
The Archigallus was understood to be capable of prophecy and for this reason we know that it was understood that the Taurobolium was only performed by the sanctioning of the Magna Mater Herself, of which the Archigallus served as Her voice for Rome. The Archigallus is reported to have had dreams, presumably via incubation rites, as well as interpret the dreams of others who sought him out in regards to whether or not the Taurobolium should be conducted for a particular individual. It was under the sole authority of the Archigallus that the Taurobolium could be performed, not even the Emperor himself could call for its execution. <br />
<br />
Other than the Taurobolium, the Archigallus officiated at all rites and ceremonies concerning the Magna Mater that dealt with the Roman State. It was through the Archigallus and His rites that the Magna Mater’s blessings of health and well-being were conferred on the Emperor, the Imperial family, the Senate, the army and the Roman State and people as a whole.<br />
<br />
==References==<br />
<br />
Adkins & Adkins "Dictionary of Roman Religion", 1996: page 91.<br />
<br />
Philippe Borgeaud "The Mother of the Gods", 2004: pages 69, 92, 111.<br />
<br />
Robert Turcan "The Cults of the Roman Empire", 1996: pages 49, 51.<br />
<br />
Maarten J. Vermaseren "Cybele and Attis", 1977: pages 28, 29, 63, 96-101, 108, 113, 179.</div>Titus Iulius Nerohttp://www.novaroma.org/nr/File:Priest_of_Cybele_courtesy_of_VRoma.jpgFile:Priest of Cybele courtesy of VRoma.jpg2008-06-20T18:46:21Z<p>Titus Iulius Nero: Priest_of_Cybele_courtesy_of_VRoma</p>
<hr />
<div>Priest_of_Cybele_courtesy_of_VRoma</div>Titus Iulius Nerohttp://www.novaroma.org/nr/ArchigallusArchigallus2008-06-20T18:42:34Z<p>Titus Iulius Nero: New page: The priesthood of the Archigallus is variously described as either being instituted sometime during the Imperial reign of Claudius (41-54 CE) or Antoninus Pius (137-161 CE). The Archigall...</p>
<hr />
<div>The priesthood of the Archigallus is variously described as either being instituted sometime during the Imperial reign of Claudius (41-54 CE) or Antoninus Pius (137-161 CE). The Archigallus was always a Roman citizen chosen by the Quindecemviri Sacris Faciundis, whose term of service lasted for life. <br />
<br />
[[Image:http://www.vroma.org/images/raia_images/cybele.priest.jpg|frame|right|Priest of Cybele]]<br />
<br />
As a Roman citizen, as well as being employed by the Roman State, meant that the Archigallus must adhere to the laws and regulations of Roman Cult behavior. Hence, the Archigallus was never a eunuch, as all citizens of Rome were forbidden from emasculation. The signs of his office have been described as a type of crown, possibly a laurel wreath, as well as a golden bracelet.<br />
<br />
Along with the institution of the Archigallus came the Phrygianum sanctuary as well as the rite of the Taurobolium as it pertains to the Magna Mater, two aspects of the Magna Mater’s cultus that the Archigallus held dominion over. The Phrygianum was built on Mons Vaticanus, where today sits St. Peter’s Basilica of the Vatican City. It was here at this sanctuary where the Archigallus would perform the rite of the Taurobolium for the citizens of Rome, as well as be consecrated as the Summus Sacerdos or High Priest. <br />
<br />
The Archigallus was understood to be capable of prophecy and for this reason we know that it was understood that the Taurobolium was only performed by the sanctioning of the Magna Mater Herself, of which the Archigallus served as Her voice for Rome. The Archigallus is reported to have had dreams, presumably via incubation rites, as well as interpret the dreams of others who sought him out in regards to whether or not the Taurobolium should be conducted for a particular individual. It was under the sole authority of the Archigallus that the Taurobolium could be performed, not even the Emperor himself could call for its execution. <br />
<br />
Other than the Taurobolium, the Archigallus officiated at all rites and ceremonies concerning the Magna Mater that dealt with the Roman State. It was through the Archigallus and His rites that the Magna Mater’s blessings of health and well-being were conferred on the Emperor, the Imperial family, the Senate, the army and the Roman State and people as a whole.<br />
<br />
==References==<br />
<br />
Adkins & Adkins "Dictionary of Roman Religion", 1996: page 91.<br />
<br />
Philippe Borgeaud "The Mother of the Gods", 2004: pages 69, 92, 111.<br />
<br />
Robert Turcan "The Cults of the Roman Empire", 1996: pages 49, 51.<br />
<br />
Maarten J. Vermaseren "Cybele and Attis", 1977: pages 28, 29, 63, 96-101, 108, 113, 179.</div>Titus Iulius Nerohttp://www.novaroma.org/nr/Daily_rituals_(Nova_Roma)Daily rituals (Nova Roma)2007-12-07T17:52:57Z<p>Titus Iulius Nero: </p>
<hr />
<div>{{LanguageBar|{{PAGENAME}} }}<br />
<br />
These are modern rituals for Cultores of the Religio Romana to perform daily at their Lararium.<br />
<br />
You may find information on Household Worship in Roma Antiqua here: [[Household Worship]]<br />
<br />
==Morning ritual==<br />
This ritual is performed in clean clothing; if possible, a clean [[tunica]] and [[toga]] are best, even better if they are white. The toga should be draped in ''capite velato'', so as to veil the performer from any and all ill omens that might present themselves in the course of the ritual.<br />
<br />
<div class="scriptum"><br />
*Wash both hands in clean water and pray:<br />
<br />
::'''''May this water cast out all impurities from my substance as from lead to gold.'''''<br />
<br />
*Place both hands upon your head and pray:<br />
::'''''Purify my mind.'''''<br />
<br />
*Bring the arms down to your sides with hands in gesture to your body and pray:<br />
::'''''Purify my body.'''''<br />
<br />
*Place both hands on the chest, over the heart and pray:<br />
::'''''Purify my heart.'''''<br />
<br />
*Take a moment to focus and become fully present and affirm:<br />
::'''''It is so.'''''<br />
<br />
*Approach the Lararium in capite velato, adoratio, and ignite the lucerna, then pray:<br />
::'''''Be Thou well, Mother Vesta. May Your flames always guide us to the Gods.'''''<br />
<br />
*Ignite the turibulum and burn some incense, with the right hand over the heart, pray:<br />
::'''''Mother Vesta, may all be well this morning in the House of __Family Name__.'''''<br />
<br />
*Pray with both hands manu supina: (Carmen Salii in Varro Lingua Latina 7.26)<br />
::'''''Arise Father Janus, God of Good Beginnings. Arise, Janus Matutinus, Gate Keeper of the Morning Light.'''''<br />
<br />
*Burn incense in the turibulum and pray manu supina:<br />
::'''''Janus, Opener of the Way, may this incense find favor with You that all things beneficient and auspicious may be with us this day.'''''<br />
<br />
*Offer a spelt cake sprinkled with salt and pray:<br />
::'''''May You be honored by this cake that You may be kind and favorable my family.'''''<br />
<br />
*Honor the Family Gods with some incense and pray:<br />
::(adoratio) '''''Hail Lar Familiaris! May You bless and watch over our family this day. '''''<br />
<br />
::(adoratio) '''''Be ye well, Divine Penates, may You always preserve and maintain our house and household.'''''<br />
<br />
::(anoint with olive oil) '''''Be Thou well Genius/Iuno of the Pater/Materfamilias, may You guide us to all things joyous and fortunate.'''''<br />
<br />
*Make an offering of bread drizzled with olive oil and pray:<br />
::'''''With this offering of bread and oil, may our family and house be blessed with health and long life.'''''<br />
<br />
*Pour a libation of wine to the Lares and pray:<br />
::'''''May this wine find favor with You venerable Lares.'''''<br />
<br />
*Adoratio while praying: (Afranius Fabula Togata fr. 11).<br />
::'''''I pray by the Gods that everything will be made fortunate.'''''<br />
<br />
*Burn some incense while praying manu supina: (Plautus Rudens 1338-49)<br />
::'''''Be well ye Immortal Gods, if I have done anything to violate this rite may You kindly receive this incense in expiation of my mortal error.'''''<br />
<br />
*Adoratio to the altar and announce:<br />
::'''''It is done.'''''<br />
<br />
</div><br />
<br />
==Evening ritual==<br />
This ritual is performed in clean clothing; if possible, a clean [[tunica]] and [[toga]] are best, even better if they are white. The toga should be draped in ''capite velato'', so as to veil the performer from any and all ill omens that might present themselves in the course of the ritual.<br />
<br />
<div class="scriptum"><br />
*Wash both hands in clean water and pray:<br />
<br />
::'''''May this water cast out all impurities from my substance as from lead to gold.'''''<br />
<br />
*Place both hands upon your head and pray:<br />
::'''''Purify my mind.'''''<br />
<br />
*Bring the arms down to your sides with hands in gesture to your body and pray:<br />
::'''''Purify my body.'''''<br />
<br />
*Place both hands on the chest, over the heart and pray:<br />
::'''''Purify my heart.'''''<br />
<br />
*Take a moment to focus and become fully present and affirm:<br />
::'''''It is so.'''''<br />
<br />
*Approach the Lararium in capite velato, adoratio, and burn some incense, then pray:<br />
::(adoratio) '''''Hail Lar Familiaris! May You bless us with a restful sleep this night.'''''<br />
::(adoratio) '''''Be ye well, Divine Penates, may You watch over us this night.'''''<br />
::(adoratio) '''''Be Thou well Genius/Iuno of the Pater/Materfamilias, may You bless us with fortuitous dreams of the coming day.'''''<br />
<br />
*Adoratio to the lucerna and pray:<br />
::'''''Be Thou well, Mother Vesta, may Your flames always warm our home and our hearts. May all be well this night in the House of __Family Name__.'''''<br />
<br />
*Extinguish the flame of the lucerna, and then cover the lucerna with a dark cloth.<br />
<br />
*Burn some incense while praying manu supina: (Plautus Rudens 1338-49)<br />
::'''''Be well ye Immortal Gods, if I have done anything this day to offend You, may You kindly receive this incense in expiation of my mortal error.'''''<br />
<br />
*Adoratio to the altar and announce:<br />
::'''''It is done.'''''<br />
<br />
</div><br />
<br />
==Info About the Rituals==<br />
You will find above, in parenthetical notations, the primary sources of directly quoted or otherwise inspired prayers. <br />
<br />
Both the Morning and Evening Lararium rituals are ab mani Titi Iuli Neronis, <br />
<br />
MMDCCLX a.u.c.</div>Titus Iulius Nerohttp://www.novaroma.org/nr/Daily_rituals_(Nova_Roma)Daily rituals (Nova Roma)2007-12-07T17:52:08Z<p>Titus Iulius Nero: </p>
<hr />
<div>{{LanguageBar|{{PAGENAME}} }}<br />
<br />
You may find information on Household Worship in Roma Antiqua here: [[Household Worship]]<br />
<br />
==Morning ritual==<br />
This ritual is performed in clean clothing; if possible, a clean [[tunica]] and [[toga]] are best, even better if they are white. The toga should be draped in ''capite velato'', so as to veil the performer from any and all ill omens that might present themselves in the course of the ritual.<br />
<br />
<div class="scriptum"><br />
*Wash both hands in clean water and pray:<br />
<br />
::'''''May this water cast out all impurities from my substance as from lead to gold.'''''<br />
<br />
*Place both hands upon your head and pray:<br />
::'''''Purify my mind.'''''<br />
<br />
*Bring the arms down to your sides with hands in gesture to your body and pray:<br />
::'''''Purify my body.'''''<br />
<br />
*Place both hands on the chest, over the heart and pray:<br />
::'''''Purify my heart.'''''<br />
<br />
*Take a moment to focus and become fully present and affirm:<br />
::'''''It is so.'''''<br />
<br />
*Approach the Lararium in capite velato, adoratio, and ignite the lucerna, then pray:<br />
::'''''Be Thou well, Mother Vesta. May Your flames always guide us to the Gods.'''''<br />
<br />
*Ignite the turibulum and burn some incense, with the right hand over the heart, pray:<br />
::'''''Mother Vesta, may all be well this morning in the House of __Family Name__.'''''<br />
<br />
*Pray with both hands manu supina: (Carmen Salii in Varro Lingua Latina 7.26)<br />
::'''''Arise Father Janus, God of Good Beginnings. Arise, Janus Matutinus, Gate Keeper of the Morning Light.'''''<br />
<br />
*Burn incense in the turibulum and pray manu supina:<br />
::'''''Janus, Opener of the Way, may this incense find favor with You that all things beneficient and auspicious may be with us this day.'''''<br />
<br />
*Offer a spelt cake sprinkled with salt and pray:<br />
::'''''May You be honored by this cake that You may be kind and favorable my family.'''''<br />
<br />
*Honor the Family Gods with some incense and pray:<br />
::(adoratio) '''''Hail Lar Familiaris! May You bless and watch over our family this day. '''''<br />
<br />
::(adoratio) '''''Be ye well, Divine Penates, may You always preserve and maintain our house and household.'''''<br />
<br />
::(anoint with olive oil) '''''Be Thou well Genius/Iuno of the Pater/Materfamilias, may You guide us to all things joyous and fortunate.'''''<br />
<br />
*Make an offering of bread drizzled with olive oil and pray:<br />
::'''''With this offering of bread and oil, may our family and house be blessed with health and long life.'''''<br />
<br />
*Pour a libation of wine to the Lares and pray:<br />
::'''''May this wine find favor with You venerable Lares.'''''<br />
<br />
*Adoratio while praying: (Afranius Fabula Togata fr. 11).<br />
::'''''I pray by the Gods that everything will be made fortunate.'''''<br />
<br />
*Burn some incense while praying manu supina: (Plautus Rudens 1338-49)<br />
::'''''Be well ye Immortal Gods, if I have done anything to violate this rite may You kindly receive this incense in expiation of my mortal error.'''''<br />
<br />
*Adoratio to the altar and announce:<br />
::'''''It is done.'''''<br />
<br />
</div><br />
<br />
==Evening ritual==<br />
This ritual is performed in clean clothing; if possible, a clean [[tunica]] and [[toga]] are best, even better if they are white. The toga should be draped in ''capite velato'', so as to veil the performer from any and all ill omens that might present themselves in the course of the ritual.<br />
<br />
<div class="scriptum"><br />
*Wash both hands in clean water and pray:<br />
<br />
::'''''May this water cast out all impurities from my substance as from lead to gold.'''''<br />
<br />
*Place both hands upon your head and pray:<br />
::'''''Purify my mind.'''''<br />
<br />
*Bring the arms down to your sides with hands in gesture to your body and pray:<br />
::'''''Purify my body.'''''<br />
<br />
*Place both hands on the chest, over the heart and pray:<br />
::'''''Purify my heart.'''''<br />
<br />
*Take a moment to focus and become fully present and affirm:<br />
::'''''It is so.'''''<br />
<br />
*Approach the Lararium in capite velato, adoratio, and burn some incense, then pray:<br />
::(adoratio) '''''Hail Lar Familiaris! May You bless us with a restful sleep this night.'''''<br />
::(adoratio) '''''Be ye well, Divine Penates, may You watch over us this night.'''''<br />
::(adoratio) '''''Be Thou well Genius/Iuno of the Pater/Materfamilias, may You bless us with fortuitous dreams of the coming day.'''''<br />
<br />
*Adoratio to the lucerna and pray:<br />
::'''''Be Thou well, Mother Vesta, may Your flames always warm our home and our hearts. May all be well this night in the House of __Family Name__.'''''<br />
<br />
*Extinguish the flame of the lucerna, and then cover the lucerna with a dark cloth.<br />
<br />
*Burn some incense while praying manu supina: (Plautus Rudens 1338-49)<br />
::'''''Be well ye Immortal Gods, if I have done anything this day to offend You, may You kindly receive this incense in expiation of my mortal error.'''''<br />
<br />
*Adoratio to the altar and announce:<br />
::'''''It is done.'''''<br />
<br />
</div><br />
<br />
==Info About the Rituals==<br />
You will find above, in parenthetical notations, the primary sources of directly quoted or otherwise inspired prayers. <br />
<br />
Both the Morning and Evening Lararium rituals are ab mani Titi Iuli Neronis, <br />
<br />
MMDCCLX a.u.c.</div>Titus Iulius Nerohttp://www.novaroma.org/nr/Ides_ritual_(Nova_Roma)Ides ritual (Nova Roma)2007-12-07T17:50:22Z<p>Titus Iulius Nero: </p>
<hr />
<div>{{LanguageBar|{{PAGENAME}}}}<br />
<br />
<br />
This is a modern ritual for Cultores of the Religio Romana to perform on the Ides of each month.<br />
<br />
You may find information on the Ides in Roma Antiqua here: [[Ides]]<br />
<br />
==Preparation==<br />
<br />
This ritual is performed in clean clothing; if possible, a clean [[tunica]] and [[toga]] are best, even better if they are white. The toga should be draped in ''capite velato'', so as to veil the performer from any and all ill omens that might present themselves in the course of the ritual.<br />
<br />
<div class="scriptum"><br />
<br />
*Wash both hands in clean water and pray:<br />
<br />
::'''''May this water cast out all impurities from my substance as from lead to gold.'''''<br />
<br />
*Place both hands upon your head and pray:<br />
::'''''Purify my mind.'''''<br />
<br />
*Bring the arms down to your sides with hands in gesture to your body and pray:<br />
::'''''Purify my body.'''''<br />
<br />
*Place both hands on the chest, over the heart and pray:<br />
::'''''Purify my heart.'''''<br />
<br />
*Take a moment to focus and become fully present and affirm:<br />
::'''''It is so.'''''<br />
<br />
</div><br />
==The Ritual==<br />
<br />
<div class="scriptum"><br />
<br />
*Approach the Lararium in capite velato, adoratio, and ignite the lucerna, then pray:<br />
::'''''Be Thou well, Mother Vesta. May Your flames always guide us to the Gods.'''''<br />
<br />
*Ignite the turibulum and burn some incense, with the right hand over the heart, pray:<br />
::'''''Mother Vesta, may all be well this morning/day in the House of __Family and/or Gens Name__.'''''<br />
<br />
*Pray with both hands manu supina: (Carmen Salii in Varro Lingua Latina 7.26)<br />
::'''''Arise Father Janus, God of Good Beginnings. Arise, Good Creator. Arise, Janus the Gatekeeper.'''''<br />
<br />
*Burn incense in the turibulum and pray manu supina:<br />
::'''''Janus, Opener of the Way, may this incense find favor with You that the doors of __Month__ may open wide and be propitious to all of Nova Roma.'''''<br />
<br />
*Offer a spelt cake sprinkled with salt and pray:<br />
::'''''May You be honored by this cake that You may be kind and favorable to the citizens of Nova Roma.'''''<br />
<br />
*Adoratio while praying: (Silius Italicus Punica 7.78-85)<br />
::'''''Be Thou well Father Jupiter, be present O Best and Greatest King of the Gods. Your sons and daughters of Nova Roma bring forth venerable gifts on this day, the Ides of ________. May You find favor with Nova Roma, that You may look kindly and favorably upon our families and households. May Your blessings of health, good fortune and happiness be with us always!'''''<br />
<br />
*Pour a libation and offer a spelt cake with a prayer: (Cato, De Agricultura 132)<br />
::'''''Jupiter Pater, may You be strengthened by this libation, may You be honored by the small portion of our _______.'''''<br />
<br />
::'''''Jupiter Optimus Maximus, in offering you this cake I pray good prayers that You will be gracious and merciful to me and family, my house and household.'''''<br />
<br />
*Honor the Family Gods with some incense and pray:<br />
::(adoratio) '''''Hail Lar Familiaris! May You tend to the family You have established.''''' (Ennius Annales I.141)<br />
<br />
::(adoratio) '''''Be ye well, Divine Penates, may You always safeguard our home.''''' (Plautus Merc ator 834-5)<br />
<br />
::(anoint with olive oil) '''''Be Thou well Genius/Iuno of the Pater/Materfamilias, may You guide us always.'''''<br />
<br />
*Hang a garland across the altar and/or crown the statues of the Lares with flowers and pray: (Plautus)<br />
::'''''With this garland and with this crown I venerate the Lares of our family; may our house have Your blessings of good fortune, happiness and prosperity.'''''<br />
<br />
*Make an offering of bread drizzled with olive oil and pray:<br />
::'''''With this offering of bread and oil, may our family and house be blessed with health and long life.'''''<br />
<br />
*Pour a libation of wine to the Lares and pray:<br />
::'''''May this wine find favor with You venerable Lares.'''''<br />
<br />
*Adoratio while praying: (Afranius Fabula Togata fr. 11).<br />
::'''''I pray by the Gods that everything will be made fortunate.'''''<br />
<br />
*Burn some incense while praying manu supina: (Plautus Rudens 1338-49)<br />
::'''''Be well ye Immortal Gods, if I have done anything to violate this rite may You kindly receive this incense in expiation of my mortal error.'''''<br />
<br />
*Adoratio to the altar and announce:<br />
::'''''It is done.'''''<br />
<br />
</div><br />
<br />
==Other Info==<br />
<br />
You will find above, in parenthetical notations, the primary sources of directly quoted or otherwise inspired prayers.<br />
<br />
This Ides ritual is ab mani Titi Iuli Neronis,<br />
<br />
MMDCCLX a.u.c.<br />
<br />
[[Category:Religio Romana]]<br />
[[Category:Religio Romana (Nova Roma)]]<br />
[[Category:Ritus]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/Kalends_ritual_(Nova_Roma)Kalends ritual (Nova Roma)2007-12-07T17:49:54Z<p>Titus Iulius Nero: </p>
<hr />
<div>{{LanguageBar|{{PAGENAME}}}}<br />
<br />
<br />
This is a modern ritual for Cultores of the Religio Romana to perform on the Kalends of each month.<br />
<br />
You may find information on the Kalends in Roma Antiqua here: [[Kalends]]<br />
<br />
==Preparation==<br />
<br />
This ritual is performed in clean clothing; if possible, a clean [[tunica]] and [[toga]] are best, even better if they are white. The toga should be draped in ''capite velato'', so as to veil the performer from any and all ill omens that might present themselves in the course of the ritual.<br />
<br />
<div class="scriptum"><br />
<br />
*Wash both hands in clean water and pray:<br />
<br />
::'''''May this water cast out all impurities from my substance as from lead to gold.'''''<br />
<br />
*Place both hands upon your head and pray:<br />
::'''''Purify my mind.'''''<br />
<br />
*Bring the arms down to your sides with hands in gesture to your body and pray:<br />
::'''''Purify my body.'''''<br />
<br />
*Place both hands on the chest, over the heart and pray:<br />
::'''''Purify my heart.'''''<br />
<br />
*Take a moment to focus and become fully present and affirm:<br />
::'''''It is so.'''''<br />
<br />
</div><br />
==The Ritual==<br />
<br />
<div class="scriptum"><br />
<br />
*Approach the Lararium in capite velato, adoratio, and ignite the lucerna, then pray:<br />
::'''''Be Thou well, Mother Vesta. May Your flames always guide us to the Gods.'''''<br />
<br />
*Ignite the turibulum and burn some incense, with the right hand over the heart, pray:<br />
::'''''Mother Vesta, may all be well this morning/day in the House of __Family and/or Gens Name__.'''''<br />
<br />
*Pray with both hands manu supina: (Carmen Salii in Varro Lingua Latina 7.26)<br />
::'''''Arise Father Janus, God of Good Beginnings. Arise, Good Creator. Arise, Janus the Gatekeeper.'''''<br />
<br />
*Burn incense in the turibulum and pray manu supina:<br />
::'''''Janus, Opener of the Way, may this incense find favor with You that the doors of __Month__ may open wide and be propitious to all of Nova Roma.'''''<br />
<br />
*Offer a spelt cake sprinkled with salt and pray:<br />
::'''''May You be honored by this cake that You may be kind and favorable to the citizens of Nova Roma.'''''<br />
<br />
*Adoratio while praying: (Silius Italicus Punica 7.78-85)<br />
::'''''Be Thou well Mother Juno, be present O Queen of the Heavenly Gods. Your sons and daughters of Nova Roma bring forth venerable gifts on this day, the Kalends of ________. May you find favor with Nova Roma, that You may look kindly and favorably upon our families and households. May Your blessings of health, good fortune and happiness be with us always!'''''<br />
<br />
*Pour a libation and offer a spelt cake with a prayer: (Cato, De Agricultura 132)(Tibullus IV.6.1 sqq.)<br />
::'''''Juno, may You be strengthened by this libation, may You be honored by the small portion of our _______.'''''<br />
<br />
::'''''Juno, most chaste Queen of Heaven, in offering you this cake I pray good prayers that You will be gracious and merciful to me and family, my house and household.'''''<br />
<br />
*Announce the date of the Nones:<br />
::'''''I proclaim, under Juno Covella, the Nones of ________ to be held on the fifth/seventh of ________.'''''<br />
<br />
*Honor the Family Gods with some incense and pray:<br />
::(adoratio) '''''Hail Lar Familiaris! May You tend to the family you have established.''''' (Ennius Annales I.141)<br />
<br />
::(adoratio) '''''Be ye well, Divine Penates, may You always safeguard our home.''''' (Plautus Merc ator 834-5)<br />
<br />
::(anoint with olive oil) '''''Be Thou well Genius/Iuno of the Pater/Materfamilias, may You guide us always.'''''<br />
<br />
*Hang a garland across the altar and/or crown the statues of the Lares with flowers and pray: (Plautus)<br />
::'''''With this garland and with this crown I venerate the Lares of our family; may our house have Your blessings of good fortune, happiness and prosperity.'''''<br />
<br />
*Make an offering of bread drizzled with olive oil and pray:<br />
::'''''With this offering of bread and oil, may our family and house be blessed with health and long life.'''''<br />
<br />
*Pour a libation of wine to the Lares and pray:<br />
::'''''May this wine find favor with You venerable Lares.'''''<br />
<br />
*Adoratio while praying: (Afranius Fabula Togata fr. 11).<br />
::'''''I pray by the Gods that everything will be made fortunate.'''''<br />
<br />
*Burn some incense while praying manu supina: (Plautus Rudens 1338-49)<br />
::'''''Be well ye Immortal Gods, if I have done anything to violate this rite may You kindly receive this incense in expiation of my mortal error.'''''<br />
<br />
*Adoratio to the altar and announce:<br />
::'''''It is done.'''''<br />
<br />
</div><br />
<br />
==Other Info==<br />
<br />
You will find above, in parenthetical notations, the primary sources of directly quoted or otherwise inspired prayers.<br />
<br />
This Kalends ritual is ab mani Titi Iuli Neronis,<br />
<br />
MMDCCLX a.u.c.<br />
<br />
[[Category:Religio Romana]]<br />
[[Category:Religio Romana (Nova Roma)]]<br />
[[Category:Ritus]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/Nones_ritual_(Nova_Roma)Nones ritual (Nova Roma)2007-12-07T17:49:07Z<p>Titus Iulius Nero: </p>
<hr />
<div>{{LanguageBar|{{PAGENAME}}}}<br />
<br />
<br />
This is a modern ritual for Cultores of the Religio Romana to perform on the Nones of each month.<br />
<br />
You may find information on the Nones in Roma Antiqua here: [[Nones]]<br />
<br />
==Preparation==<br />
<br />
This ritual is performed in clean clothing; if possible, a clean [[tunica]] and [[toga]] are best, even better if they are white. The toga should be draped in ''capite velato'', so as to veil the performer from any and all ill omens that might present themselves in the course of the ritual.<br />
<br />
<div class="scriptum"><br />
<br />
*Wash both hands in clean water and pray:<br />
<br />
::'''''May this water cast out all impurities from my substance as from lead to gold.'''''<br />
<br />
*Place both hands upon your head and pray:<br />
::'''''Purify my mind.'''''<br />
<br />
*Bring the arms down to your sides with hands in gesture to your body and pray:<br />
::'''''Purify my body.'''''<br />
<br />
*Place both hands on the chest, over the heart and pray:<br />
::'''''Purify my heart.'''''<br />
<br />
*Take a moment to focus and become fully present and affirm:<br />
::'''''It is so.'''''<br />
<br />
</div><br />
==The Ritual==<br />
<br />
<div class="scriptum"><br />
<br />
*Approach the Lararium in capite velato, adoratio, and ignite the lucerna, then pray:<br />
::'''''Be Thou well, Mother Vesta. May Your flames always guide us to the Gods.'''''<br />
<br />
*Ignite the turibulum and burn some incense, with the right hand over the heart, pray:<br />
::'''''Mother Vesta, may all be well this morning/day in the House of __Family and/or Gens Name__.'''''<br />
<br />
*Pray with both hands manu supina: (Carmen Salii in Varro Lingua Latina 7.26)<br />
::'''''Arise Father Janus, God of Good Beginnings. Arise, Good Creator. Arise, Janus the Gatekeeper.'''''<br />
<br />
*Burn incense in the turibulum and pray manu supina:<br />
::'''''Janus, Opener of the Way, may this incense find favor with You that the doors of __Month__ may open wide and be propitious to all of Nova Roma.'''''<br />
<br />
*Offer a spelt cake sprinkled with salt and pray:<br />
::'''''May You be honored by this cake that You may be kind and favorable to the citizens of Nova Roma.'''''<br />
<br />
*Announce the date of the month’s festivals up until the next month’s Kalends, following this model for each festival:<br />
::'''''I proclaim, under the Immortal Gods of Roma, the Festival of the ________ shall occur on the _number_ of _month_ and last for _number_ days.'''''<br />
<br />
*Honor the Family Gods with some incense and pray:<br />
::(adoratio) '''''Hail Lar Familiaris! May You tend to the family you have established.''''' (Ennius Annales I.141)<br />
<br />
::(adoratio) '''''Be ye well, Divine Penates, may You always safeguard our home.''''' (Plautus Merc ator 834-5)<br />
<br />
::(anoint with olive oil) '''''Be Thou well Genius/Iuno of the Pater/Materfamilias, may You guide us always.'''''<br />
<br />
*Hang a garland across the altar and/or crown the statues of the Lares with flowers and pray: (Plautus)<br />
::'''''With this garland and with this crown I venerate the Lares of our family; may our house have Your blessings of good fortune, happiness and prosperity.'''''<br />
<br />
*Make an offering of bread drizzled with olive oil and pray:<br />
::'''''With this offering of bread and oil, may our family and house be blessed with health and long life.'''''<br />
<br />
*Pour a libation of wine to the Lares and pray:<br />
::'''''May this wine find favor with You venerable Lares.'''''<br />
<br />
*Adoratio while praying: (Afranius Fabula Togata fr. 11).<br />
::'''''I pray by the Gods that everything will be made fortunate.'''''<br />
<br />
*Burn some incense while praying manu supina: (Plautus Rudens 1338-49)<br />
::'''''Be well ye Immortal Gods, if I have done anything to violate this rite may You kindly receive this incense in expiation of my mortal error.'''''<br />
<br />
*Adoratio to the altar and announce:<br />
::'''''It is done.'''''<br />
<br />
</div><br />
<br />
==Other Info==<br />
<br />
You will find above, in parenthetical notations, the primary sources of directly quoted or otherwise inspired prayers.<br />
<br />
This Nones ritual is ab mani Titi Iuli Neronis,<br />
<br />
MMDCCLX a.u.c.<br />
<br />
[[Category:Religio Romana]]<br />
[[Category:Religio Romana (Nova Roma)]]<br />
[[Category:Ritus]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/Household_worshipHousehold worship2007-12-07T17:47:08Z<p>Titus Iulius Nero: </p>
<hr />
<div>{{LanguageBar|{{PAGENAME}} }}<br />
<br />
[[Image:Lararium-Arbeia-MOG.jpg|thumb|300px|right|Reconstructed [[Lararium|household shrine]].]]Private worship was the foundation of religion in ancient Rome. Although the public rites have received the most attention from historians, such things as the grand temples and many festivals were possible only because of the [[pietas]] which grew from household and family rites. <br />
<br />
Each household in Rome was in a sense a temple to the gods. All Roman homes had a household altar, or "[[lararium]]", at which the family interacted with the goddesses and gods on a personal level each day. The rites of the home and family were so important to the Romans that such worship persisted into very late antiquity, surviving centuries longer than the public manifestations of the ''cultus deorum'', which were officially banned in the late 4th century CE.<br />
<br />
The reasons that household worship was important are understandable even today. The family is the basis of Roman culture, and the household is the "center" of a family's existence. Inviting the gods into one's house helps to ensure that one's property, relatives, and worldly efforts are blessed by the Roman deities, and that the positive powers of the goddesses and gods will enrich one's daily life. Such a sharing of life between humans and the gods is the essence of the [[Pax Deorum]], or "Peace of the Gods."<br />
<br />
==The Basic Outline of Household Worship==<br />
<br />
The basics of ''cultus deorum'' household worship are simple and easy to do. A ''[[lararium]]'' is set up in the home, at which both the deities that are responsible for the home and the patron deities of the family are worshipped. Historically, there are two simple rites done at the ''lararium'' each day: in the morning and in the evening. During these rites the gods are honored, and asked to watch over the affairs of the family. The ''lararium'' was of course also a place where individuals could worship the gods privately, and make small offerings to them. <br />
<br />
==Lararium Rituals==<br />
<br />
The modern rituals for Cultores of the Religio Romana may be found here: [[Daily Rituals (Nova Roma)]]<br />
<br />
<br />
[[Category:Religio Romana]]<br />
[[Category:Ritus]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/Daily_rituals_(Nova_Roma)Daily rituals (Nova Roma)2007-12-07T17:45:50Z<p>Titus Iulius Nero: New page: {{LanguageBar|{{PAGENAME}} }} ==Morning ritual== This ritual is performed in clean clothing; if possible, a clean tunica and toga are best, even better if they are white. The tog...</p>
<hr />
<div>{{LanguageBar|{{PAGENAME}} }}<br />
<br />
==Morning ritual==<br />
This ritual is performed in clean clothing; if possible, a clean [[tunica]] and [[toga]] are best, even better if they are white. The toga should be draped in ''capite velato'', so as to veil the performer from any and all ill omens that might present themselves in the course of the ritual.<br />
<br />
<div class="scriptum"><br />
*Wash both hands in clean water and pray:<br />
<br />
::'''''May this water cast out all impurities from my substance as from lead to gold.'''''<br />
<br />
*Place both hands upon your head and pray:<br />
::'''''Purify my mind.'''''<br />
<br />
*Bring the arms down to your sides with hands in gesture to your body and pray:<br />
::'''''Purify my body.'''''<br />
<br />
*Place both hands on the chest, over the heart and pray:<br />
::'''''Purify my heart.'''''<br />
<br />
*Take a moment to focus and become fully present and affirm:<br />
::'''''It is so.'''''<br />
<br />
*Approach the Lararium in capite velato, adoratio, and ignite the lucerna, then pray:<br />
::'''''Be Thou well, Mother Vesta. May Your flames always guide us to the Gods.'''''<br />
<br />
*Ignite the turibulum and burn some incense, with the right hand over the heart, pray:<br />
::'''''Mother Vesta, may all be well this morning in the House of __Family Name__.'''''<br />
<br />
*Pray with both hands manu supina: (Carmen Salii in Varro Lingua Latina 7.26)<br />
::'''''Arise Father Janus, God of Good Beginnings. Arise, Janus Matutinus, Gate Keeper of the Morning Light.'''''<br />
<br />
*Burn incense in the turibulum and pray manu supina:<br />
::'''''Janus, Opener of the Way, may this incense find favor with You that all things beneficient and auspicious may be with us this day.'''''<br />
<br />
*Offer a spelt cake sprinkled with salt and pray:<br />
::'''''May You be honored by this cake that You may be kind and favorable my family.'''''<br />
<br />
*Honor the Family Gods with some incense and pray:<br />
::(adoratio) '''''Hail Lar Familiaris! May You bless and watch over our family this day. '''''<br />
<br />
::(adoratio) '''''Be ye well, Divine Penates, may You always preserve and maintain our house and household.'''''<br />
<br />
::(anoint with olive oil) '''''Be Thou well Genius/Iuno of the Pater/Materfamilias, may You guide us to all things joyous and fortunate.'''''<br />
<br />
*Make an offering of bread drizzled with olive oil and pray:<br />
::'''''With this offering of bread and oil, may our family and house be blessed with health and long life.'''''<br />
<br />
*Pour a libation of wine to the Lares and pray:<br />
::'''''May this wine find favor with You venerable Lares.'''''<br />
<br />
*Adoratio while praying: (Afranius Fabula Togata fr. 11).<br />
::'''''I pray by the Gods that everything will be made fortunate.'''''<br />
<br />
*Burn some incense while praying manu supina: (Plautus Rudens 1338-49)<br />
::'''''Be well ye Immortal Gods, if I have done anything to violate this rite may You kindly receive this incense in expiation of my mortal error.'''''<br />
<br />
*Adoratio to the altar and announce:<br />
::'''''It is done.'''''<br />
<br />
</div><br />
<br />
==Evening ritual==<br />
This ritual is performed in clean clothing; if possible, a clean [[tunica]] and [[toga]] are best, even better if they are white. The toga should be draped in ''capite velato'', so as to veil the performer from any and all ill omens that might present themselves in the course of the ritual.<br />
<br />
<div class="scriptum"><br />
*Wash both hands in clean water and pray:<br />
<br />
::'''''May this water cast out all impurities from my substance as from lead to gold.'''''<br />
<br />
*Place both hands upon your head and pray:<br />
::'''''Purify my mind.'''''<br />
<br />
*Bring the arms down to your sides with hands in gesture to your body and pray:<br />
::'''''Purify my body.'''''<br />
<br />
*Place both hands on the chest, over the heart and pray:<br />
::'''''Purify my heart.'''''<br />
<br />
*Take a moment to focus and become fully present and affirm:<br />
::'''''It is so.'''''<br />
<br />
*Approach the Lararium in capite velato, adoratio, and burn some incense, then pray:<br />
::(adoratio) '''''Hail Lar Familiaris! May You bless us with a restful sleep this night.'''''<br />
::(adoratio) '''''Be ye well, Divine Penates, may You watch over us this night.'''''<br />
::(adoratio) '''''Be Thou well Genius/Iuno of the Pater/Materfamilias, may You bless us with fortuitous dreams of the coming day.'''''<br />
<br />
*Adoratio to the lucerna and pray:<br />
::'''''Be Thou well, Mother Vesta, may Your flames always warm our home and our hearts. May all be well this night in the House of __Family Name__.'''''<br />
<br />
*Extinguish the flame of the lucerna, and then cover the lucerna with a dark cloth.<br />
<br />
*Burn some incense while praying manu supina: (Plautus Rudens 1338-49)<br />
::'''''Be well ye Immortal Gods, if I have done anything this day to offend You, may You kindly receive this incense in expiation of my mortal error.'''''<br />
<br />
*Adoratio to the altar and announce:<br />
::'''''It is done.'''''<br />
<br />
</div><br />
<br />
==Info About the Rituals==<br />
You will find above, in parenthetical notations, the primary sources of directly quoted or otherwise inspired prayers. <br />
<br />
Both the Morning and Evening Lararium rituals are ab mani Titi Iuli Neronis, <br />
<br />
MMDCCLX a.u.c.</div>Titus Iulius Nerohttp://www.novaroma.org/nr/Ides_ritual_(Nova_Roma)Ides ritual (Nova Roma)2007-12-07T17:43:18Z<p>Titus Iulius Nero: </p>
<hr />
<div>{{LanguageBar|{{PAGENAME}}}}<br />
<br />
<br />
This is a modern ritual for Cultores of the Religio Romana to perform on the Ides of each month.<br />
<br />
==Preparation==<br />
<br />
This ritual is performed in clean clothing; if possible, a clean [[tunica]] and [[toga]] are best, even better if they are white. The toga should be draped in ''capite velato'', so as to veil the performer from any and all ill omens that might present themselves in the course of the ritual.<br />
<br />
<div class="scriptum"><br />
<br />
*Wash both hands in clean water and pray:<br />
<br />
::'''''May this water cast out all impurities from my substance as from lead to gold.'''''<br />
<br />
*Place both hands upon your head and pray:<br />
::'''''Purify my mind.'''''<br />
<br />
*Bring the arms down to your sides with hands in gesture to your body and pray:<br />
::'''''Purify my body.'''''<br />
<br />
*Place both hands on the chest, over the heart and pray:<br />
::'''''Purify my heart.'''''<br />
<br />
*Take a moment to focus and become fully present and affirm:<br />
::'''''It is so.'''''<br />
<br />
</div><br />
==The Ritual==<br />
<br />
<div class="scriptum"><br />
<br />
*Approach the Lararium in capite velato, adoratio, and ignite the lucerna, then pray:<br />
::'''''Be Thou well, Mother Vesta. May Your flames always guide us to the Gods.'''''<br />
<br />
*Ignite the turibulum and burn some incense, with the right hand over the heart, pray:<br />
::'''''Mother Vesta, may all be well this morning/day in the House of __Family and/or Gens Name__.'''''<br />
<br />
*Pray with both hands manu supina: (Carmen Salii in Varro Lingua Latina 7.26)<br />
::'''''Arise Father Janus, God of Good Beginnings. Arise, Good Creator. Arise, Janus the Gatekeeper.'''''<br />
<br />
*Burn incense in the turibulum and pray manu supina:<br />
::'''''Janus, Opener of the Way, may this incense find favor with You that the doors of __Month__ may open wide and be propitious to all of Nova Roma.'''''<br />
<br />
*Offer a spelt cake sprinkled with salt and pray:<br />
::'''''May You be honored by this cake that You may be kind and favorable to the citizens of Nova Roma.'''''<br />
<br />
*Adoratio while praying: (Silius Italicus Punica 7.78-85)<br />
::'''''Be Thou well Father Jupiter, be present O Best and Greatest King of the Gods. Your sons and daughters of Nova Roma bring forth venerable gifts on this day, the Ides of ________. May You find favor with Nova Roma, that You may look kindly and favorably upon our families and households. May Your blessings of health, good fortune and happiness be with us always!'''''<br />
<br />
*Pour a libation and offer a spelt cake with a prayer: (Cato, De Agricultura 132)<br />
::'''''Jupiter Pater, may You be strengthened by this libation, may You be honored by the small portion of our _______.'''''<br />
<br />
::'''''Jupiter Optimus Maximus, in offering you this cake I pray good prayers that You will be gracious and merciful to me and family, my house and household.'''''<br />
<br />
*Honor the Family Gods with some incense and pray:<br />
::(adoratio) '''''Hail Lar Familiaris! May You tend to the family You have established.''''' (Ennius Annales I.141)<br />
<br />
::(adoratio) '''''Be ye well, Divine Penates, may You always safeguard our home.''''' (Plautus Merc ator 834-5)<br />
<br />
::(anoint with olive oil) '''''Be Thou well Genius/Iuno of the Pater/Materfamilias, may You guide us always.'''''<br />
<br />
*Hang a garland across the altar and/or crown the statues of the Lares with flowers and pray: (Plautus)<br />
::'''''With this garland and with this crown I venerate the Lares of our family; may our house have Your blessings of good fortune, happiness and prosperity.'''''<br />
<br />
*Make an offering of bread drizzled with olive oil and pray:<br />
::'''''With this offering of bread and oil, may our family and house be blessed with health and long life.'''''<br />
<br />
*Pour a libation of wine to the Lares and pray:<br />
::'''''May this wine find favor with You venerable Lares.'''''<br />
<br />
*Adoratio while praying: (Afranius Fabula Togata fr. 11).<br />
::'''''I pray by the Gods that everything will be made fortunate.'''''<br />
<br />
*Burn some incense while praying manu supina: (Plautus Rudens 1338-49)<br />
::'''''Be well ye Immortal Gods, if I have done anything to violate this rite may You kindly receive this incense in expiation of my mortal error.'''''<br />
<br />
*Adoratio to the altar and announce:<br />
::'''''It is done.'''''<br />
<br />
</div><br />
<br />
==Other Info==<br />
<br />
You will find above, in parenthetical notations, the primary sources of directly quoted or otherwise inspired prayers.<br />
<br />
This Ides ritual is ab mani Titi Iuli Neronis,<br />
<br />
MMDCCLX a.u.c.<br />
<br />
<br />
You may find information on the Ides in Roma Antiqua here: [[Ides]]<br />
<br />
[[Category:Religio Romana]]<br />
[[Category:Religio Romana (Nova Roma)]]<br />
[[Category:Ritus]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/Nones_ritual_(Nova_Roma)Nones ritual (Nova Roma)2007-12-07T17:42:39Z<p>Titus Iulius Nero: </p>
<hr />
<div>{{LanguageBar|{{PAGENAME}}}}<br />
<br />
<br />
This is a modern ritual for Cultores of the Religio Romana to perform on the Nones of each month.<br />
<br />
==Preparation==<br />
<br />
This ritual is performed in clean clothing; if possible, a clean [[tunica]] and [[toga]] are best, even better if they are white. The toga should be draped in ''capite velato'', so as to veil the performer from any and all ill omens that might present themselves in the course of the ritual.<br />
<br />
<div class="scriptum"><br />
<br />
*Wash both hands in clean water and pray:<br />
<br />
::'''''May this water cast out all impurities from my substance as from lead to gold.'''''<br />
<br />
*Place both hands upon your head and pray:<br />
::'''''Purify my mind.'''''<br />
<br />
*Bring the arms down to your sides with hands in gesture to your body and pray:<br />
::'''''Purify my body.'''''<br />
<br />
*Place both hands on the chest, over the heart and pray:<br />
::'''''Purify my heart.'''''<br />
<br />
*Take a moment to focus and become fully present and affirm:<br />
::'''''It is so.'''''<br />
<br />
</div><br />
==The Ritual==<br />
<br />
<div class="scriptum"><br />
<br />
*Approach the Lararium in capite velato, adoratio, and ignite the lucerna, then pray:<br />
::'''''Be Thou well, Mother Vesta. May Your flames always guide us to the Gods.'''''<br />
<br />
*Ignite the turibulum and burn some incense, with the right hand over the heart, pray:<br />
::'''''Mother Vesta, may all be well this morning/day in the House of __Family and/or Gens Name__.'''''<br />
<br />
*Pray with both hands manu supina: (Carmen Salii in Varro Lingua Latina 7.26)<br />
::'''''Arise Father Janus, God of Good Beginnings. Arise, Good Creator. Arise, Janus the Gatekeeper.'''''<br />
<br />
*Burn incense in the turibulum and pray manu supina:<br />
::'''''Janus, Opener of the Way, may this incense find favor with You that the doors of __Month__ may open wide and be propitious to all of Nova Roma.'''''<br />
<br />
*Offer a spelt cake sprinkled with salt and pray:<br />
::'''''May You be honored by this cake that You may be kind and favorable to the citizens of Nova Roma.'''''<br />
<br />
*Announce the date of the month’s festivals up until the next month’s Kalends, following this model for each festival:<br />
::'''''I proclaim, under the Immortal Gods of Roma, the Festival of the ________ shall occur on the _number_ of _month_ and last for _number_ days.'''''<br />
<br />
*Honor the Family Gods with some incense and pray:<br />
::(adoratio) '''''Hail Lar Familiaris! May You tend to the family you have established.''''' (Ennius Annales I.141)<br />
<br />
::(adoratio) '''''Be ye well, Divine Penates, may You always safeguard our home.''''' (Plautus Merc ator 834-5)<br />
<br />
::(anoint with olive oil) '''''Be Thou well Genius/Iuno of the Pater/Materfamilias, may You guide us always.'''''<br />
<br />
*Hang a garland across the altar and/or crown the statues of the Lares with flowers and pray: (Plautus)<br />
::'''''With this garland and with this crown I venerate the Lares of our family; may our house have Your blessings of good fortune, happiness and prosperity.'''''<br />
<br />
*Make an offering of bread drizzled with olive oil and pray:<br />
::'''''With this offering of bread and oil, may our family and house be blessed with health and long life.'''''<br />
<br />
*Pour a libation of wine to the Lares and pray:<br />
::'''''May this wine find favor with You venerable Lares.'''''<br />
<br />
*Adoratio while praying: (Afranius Fabula Togata fr. 11).<br />
::'''''I pray by the Gods that everything will be made fortunate.'''''<br />
<br />
*Burn some incense while praying manu supina: (Plautus Rudens 1338-49)<br />
::'''''Be well ye Immortal Gods, if I have done anything to violate this rite may You kindly receive this incense in expiation of my mortal error.'''''<br />
<br />
*Adoratio to the altar and announce:<br />
::'''''It is done.'''''<br />
<br />
</div><br />
<br />
==Other Info==<br />
<br />
You will find above, in parenthetical notations, the primary sources of directly quoted or otherwise inspired prayers.<br />
<br />
This Nones ritual is ab mani Titi Iuli Neronis,<br />
<br />
MMDCCLX a.u.c.<br />
<br />
<br />
You may find information on the Nones in Roma Antiqua here: [[Nones]]<br />
<br />
[[Category:Religio Romana]]<br />
[[Category:Religio Romana (Nova Roma)]]<br />
[[Category:Ritus]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/Kalends_ritual_(Nova_Roma)Kalends ritual (Nova Roma)2007-12-07T17:42:19Z<p>Titus Iulius Nero: </p>
<hr />
<div>{{LanguageBar|{{PAGENAME}}}}<br />
<br />
<br />
This is a modern ritual for Cultores of the Religio Romana to perform on the Kalends of each month.<br />
<br />
==Preparation==<br />
<br />
This ritual is performed in clean clothing; if possible, a clean [[tunica]] and [[toga]] are best, even better if they are white. The toga should be draped in ''capite velato'', so as to veil the performer from any and all ill omens that might present themselves in the course of the ritual.<br />
<br />
<div class="scriptum"><br />
<br />
*Wash both hands in clean water and pray:<br />
<br />
::'''''May this water cast out all impurities from my substance as from lead to gold.'''''<br />
<br />
*Place both hands upon your head and pray:<br />
::'''''Purify my mind.'''''<br />
<br />
*Bring the arms down to your sides with hands in gesture to your body and pray:<br />
::'''''Purify my body.'''''<br />
<br />
*Place both hands on the chest, over the heart and pray:<br />
::'''''Purify my heart.'''''<br />
<br />
*Take a moment to focus and become fully present and affirm:<br />
::'''''It is so.'''''<br />
<br />
</div><br />
==The Ritual==<br />
<br />
<div class="scriptum"><br />
<br />
*Approach the Lararium in capite velato, adoratio, and ignite the lucerna, then pray:<br />
::'''''Be Thou well, Mother Vesta. May Your flames always guide us to the Gods.'''''<br />
<br />
*Ignite the turibulum and burn some incense, with the right hand over the heart, pray:<br />
::'''''Mother Vesta, may all be well this morning/day in the House of __Family and/or Gens Name__.'''''<br />
<br />
*Pray with both hands manu supina: (Carmen Salii in Varro Lingua Latina 7.26)<br />
::'''''Arise Father Janus, God of Good Beginnings. Arise, Good Creator. Arise, Janus the Gatekeeper.'''''<br />
<br />
*Burn incense in the turibulum and pray manu supina:<br />
::'''''Janus, Opener of the Way, may this incense find favor with You that the doors of __Month__ may open wide and be propitious to all of Nova Roma.'''''<br />
<br />
*Offer a spelt cake sprinkled with salt and pray:<br />
::'''''May You be honored by this cake that You may be kind and favorable to the citizens of Nova Roma.'''''<br />
<br />
*Adoratio while praying: (Silius Italicus Punica 7.78-85)<br />
::'''''Be Thou well Mother Juno, be present O Queen of the Heavenly Gods. Your sons and daughters of Nova Roma bring forth venerable gifts on this day, the Kalends of ________. May you find favor with Nova Roma, that You may look kindly and favorably upon our families and households. May Your blessings of health, good fortune and happiness be with us always!'''''<br />
<br />
*Pour a libation and offer a spelt cake with a prayer: (Cato, De Agricultura 132)(Tibullus IV.6.1 sqq.)<br />
::'''''Juno, may You be strengthened by this libation, may You be honored by the small portion of our _______.'''''<br />
<br />
::'''''Juno, most chaste Queen of Heaven, in offering you this cake I pray good prayers that You will be gracious and merciful to me and family, my house and household.'''''<br />
<br />
*Announce the date of the Nones:<br />
::'''''I proclaim, under Juno Covella, the Nones of ________ to be held on the fifth/seventh of ________.'''''<br />
<br />
*Honor the Family Gods with some incense and pray:<br />
::(adoratio) '''''Hail Lar Familiaris! May You tend to the family you have established.''''' (Ennius Annales I.141)<br />
<br />
::(adoratio) '''''Be ye well, Divine Penates, may You always safeguard our home.''''' (Plautus Merc ator 834-5)<br />
<br />
::(anoint with olive oil) '''''Be Thou well Genius/Iuno of the Pater/Materfamilias, may You guide us always.'''''<br />
<br />
*Hang a garland across the altar and/or crown the statues of the Lares with flowers and pray: (Plautus)<br />
::'''''With this garland and with this crown I venerate the Lares of our family; may our house have Your blessings of good fortune, happiness and prosperity.'''''<br />
<br />
*Make an offering of bread drizzled with olive oil and pray:<br />
::'''''With this offering of bread and oil, may our family and house be blessed with health and long life.'''''<br />
<br />
*Pour a libation of wine to the Lares and pray:<br />
::'''''May this wine find favor with You venerable Lares.'''''<br />
<br />
*Adoratio while praying: (Afranius Fabula Togata fr. 11).<br />
::'''''I pray by the Gods that everything will be made fortunate.'''''<br />
<br />
*Burn some incense while praying manu supina: (Plautus Rudens 1338-49)<br />
::'''''Be well ye Immortal Gods, if I have done anything to violate this rite may You kindly receive this incense in expiation of my mortal error.'''''<br />
<br />
*Adoratio to the altar and announce:<br />
::'''''It is done.'''''<br />
<br />
</div><br />
<br />
==Other Info==<br />
<br />
You will find above, in parenthetical notations, the primary sources of directly quoted or otherwise inspired prayers.<br />
<br />
This Kalends ritual is ab mani Titi Iuli Neronis,<br />
<br />
MMDCCLX a.u.c.<br />
<br />
<br />
You may find information on the Kalends in Roma Antiqua here: [[Kalends]]<br />
<br />
[[Category:Religio Romana]]<br />
[[Category:Religio Romana (Nova Roma)]]<br />
[[Category:Ritus]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/Household_worshipHousehold worship2007-12-07T17:42:09Z<p>Titus Iulius Nero: </p>
<hr />
<div>{{LanguageBar|{{PAGENAME}} }}<br />
<br />
[[Image:Lararium-Arbeia-MOG.jpg|thumb|300px|right|Reconstructed [[Lararium|household shrine]].]]Private worship was the foundation of religion in ancient Rome. Although the public rites have received the most attention from historians, such things as the grand temples and many festivals were possible only because of the [[pietas]] which grew from household and family rites. <br />
<br />
Each household in Rome was in a sense a temple to the gods. All Roman homes had a household altar, or "[[lararium]]", at which the family interacted with the goddesses and gods on a personal level each day. The rites of the home and family were so important to the Romans that such worship persisted into very late antiquity, surviving centuries longer than the public manifestations of the ''cultus deorum'', which were officially banned in the late 4th century CE.<br />
<br />
The reasons that household worship was important are understandable even today. The family is the basis of Roman culture, and the household is the "center" of a family's existence. Inviting the gods into one's house helps to ensure that one's property, relatives, and worldly efforts are blessed by the Roman deities, and that the positive powers of the goddesses and gods will enrich one's daily life. Such a sharing of life between humans and the gods is the essence of the [[Pax Deorum]], or "Peace of the Gods."<br />
<br />
==The Basic Outline of Household Worship==<br />
<br />
The basics of ''cultus deorum'' household worship are simple and easy to do. A ''[[lararium]]'' is set up in the home, at which both the deities that are responsible for the home and the patron deities of the family are worshipped. Historically, there are two simple rites done at the ''lararium'' each day: in the morning and in the evening. During these rites the gods are honored, and asked to watch over the affairs of the family. The ''lararium'' was of course also a place where individuals could worship the gods privately, and make small offerings to them. <br />
<br />
==Morning ritual==<br />
This ritual is performed in clean clothing; if possible, a clean [[tunica]] and [[toga]] are best, even better if they are white. The toga should be draped in ''capite velato'', so as to veil the performer from any and all ill omens that might present themselves in the course of the ritual.<br />
<br />
<div class="scriptum"><br />
*Wash both hands in clean water and pray:<br />
<br />
::'''''May this water cast out all impurities from my substance as from lead to gold.'''''<br />
<br />
*Place both hands upon your head and pray:<br />
::'''''Purify my mind.'''''<br />
<br />
*Bring the arms down to your sides with hands in gesture to your body and pray:<br />
::'''''Purify my body.'''''<br />
<br />
*Place both hands on the chest, over the heart and pray:<br />
::'''''Purify my heart.'''''<br />
<br />
*Take a moment to focus and become fully present and affirm:<br />
::'''''It is so.'''''<br />
<br />
*Approach the Lararium in capite velato, adoratio, and ignite the lucerna, then pray:<br />
::'''''Be Thou well, Mother Vesta. May Your flames always guide us to the Gods.'''''<br />
<br />
*Ignite the turibulum and burn some incense, with the right hand over the heart, pray:<br />
::'''''Mother Vesta, may all be well this morning in the House of __Family Name__.'''''<br />
<br />
*Pray with both hands manu supina: (Carmen Salii in Varro Lingua Latina 7.26)<br />
::'''''Arise Father Janus, God of Good Beginnings. Arise, Janus Matutinus, Gate Keeper of the Morning Light.'''''<br />
<br />
*Burn incense in the turibulum and pray manu supina:<br />
::'''''Janus, Opener of the Way, may this incense find favor with You that all things beneficient and auspicious may be with us this day.'''''<br />
<br />
*Offer a spelt cake sprinkled with salt and pray:<br />
::'''''May You be honored by this cake that You may be kind and favorable my family.'''''<br />
<br />
*Honor the Family Gods with some incense and pray:<br />
::(adoratio) '''''Hail Lar Familiaris! May You bless and watch over our family this day. '''''<br />
<br />
::(adoratio) '''''Be ye well, Divine Penates, may You always preserve and maintain our house and household.'''''<br />
<br />
::(anoint with olive oil) '''''Be Thou well Genius/Iuno of the Pater/Materfamilias, may You guide us to all things joyous and fortunate.'''''<br />
<br />
*Make an offering of bread drizzled with olive oil and pray:<br />
::'''''With this offering of bread and oil, may our family and house be blessed with health and long life.'''''<br />
<br />
*Pour a libation of wine to the Lares and pray:<br />
::'''''May this wine find favor with You venerable Lares.'''''<br />
<br />
*Adoratio while praying: (Afranius Fabula Togata fr. 11).<br />
::'''''I pray by the Gods that everything will be made fortunate.'''''<br />
<br />
*Burn some incense while praying manu supina: (Plautus Rudens 1338-49)<br />
::'''''Be well ye Immortal Gods, if I have done anything to violate this rite may You kindly receive this incense in expiation of my mortal error.'''''<br />
<br />
*Adoratio to the altar and announce:<br />
::'''''It is done.'''''<br />
<br />
</div><br />
<br />
==Evening ritual==<br />
This ritual is performed in clean clothing; if possible, a clean [[tunica]] and [[toga]] are best, even better if they are white. The toga should be draped in ''capite velato'', so as to veil the performer from any and all ill omens that might present themselves in the course of the ritual.<br />
<br />
<div class="scriptum"><br />
*Wash both hands in clean water and pray:<br />
<br />
::'''''May this water cast out all impurities from my substance as from lead to gold.'''''<br />
<br />
*Place both hands upon your head and pray:<br />
::'''''Purify my mind.'''''<br />
<br />
*Bring the arms down to your sides with hands in gesture to your body and pray:<br />
::'''''Purify my body.'''''<br />
<br />
*Place both hands on the chest, over the heart and pray:<br />
::'''''Purify my heart.'''''<br />
<br />
*Take a moment to focus and become fully present and affirm:<br />
::'''''It is so.'''''<br />
<br />
*Approach the Lararium in capite velato, adoratio, and burn some incense, then pray:<br />
::(adoratio) '''''Hail Lar Familiaris! May You bless us with a restful sleep this night.'''''<br />
::(adoratio) '''''Be ye well, Divine Penates, may You watch over us this night.'''''<br />
::(adoratio) '''''Be Thou well Genius/Iuno of the Pater/Materfamilias, may You bless us with fortuitous dreams of the coming day.'''''<br />
<br />
*Adoratio to the lucerna and pray:<br />
::'''''Be Thou well, Mother Vesta, may Your flames always warm our home and our hearts. May all be well this night in the House of __Family Name__.'''''<br />
<br />
*Extinguish the flame of the lucerna, and then cover the lucerna with a dark cloth.<br />
<br />
*Burn some incense while praying manu supina: (Plautus Rudens 1338-49)<br />
::'''''Be well ye Immortal Gods, if I have done anything this day to offend You, may You kindly receive this incense in expiation of my mortal error.'''''<br />
<br />
*Adoratio to the altar and announce:<br />
::'''''It is done.'''''<br />
<br />
</div><br />
<br />
==Info About the Rituals==<br />
You will find above, in parenthetical notations, the primary sources of directly quoted or otherwise inspired prayers. <br />
<br />
Both the Morning and Evening Lararium rituals are ab mani Titi Iuli Neronis, <br />
<br />
MMDCCLX a.u.c. <br />
<br />
[[Category:Religio Romana]]<br />
[[Category:Ritus]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/Household_worshipHousehold worship2007-12-06T07:21:24Z<p>Titus Iulius Nero: </p>
<hr />
<div>{{LanguageBar|{{PAGENAME}} }}<br />
<br />
[[Image:Lararium-Arbeia-MOG.jpg|thumb|300px|right|Reconstructed [[Lararium|household shrine]].]]Private worship was the foundation of religion in ancient Rome. Although the public rites have received the most attention from historians, such things as the grand temples and many festivals were possible only because of the [[pietas]] which grew from household and family rites. <br />
<br />
Each household in Rome was in a sense a temple to the gods. All Roman homes had a household altar, or "[[lararium]]", at which the family interacted with the goddesses and gods on a personal level each day. The rites of the home and family were so important to the Romans that such worship persisted into very late antiquity, surviving centuries longer than the public manifestations of the ''cultus deorum'', which were officially banned in the late 4th century CE.<br />
<br />
The reasons that household worship was important are understandable even today. The family is the basis of Roman culture, and the household is the "center" of a family's existence. Inviting the gods into one's house helps to ensure that one's property, relatives, and worldly efforts are blessed by the Roman deities, and that the positive powers of the goddesses and gods will enrich one's daily life. Such a sharing of life between humans and the gods is the essence of the [[Pax Deorum]], or "Peace of the Gods."<br />
<br />
==The Basic Outline of Household Worship==<br />
<br />
The basics of ''cultus deorum'' household worship are simple and easy to do. A ''[[lararium]]'' is set up in the home, at which both the deities that are responsible for the home and the patron deities of the family are worshipped. Historically, there are two simple rites done at the ''lararium'' each day: in the morning and in the evening. During these rites the gods are honored, and asked to watch over the affairs of the family. The ''lararium'' was of course also a place where individuals could worship the gods privately, and make small offerings to them. <br />
<br />
==Morning ritual==<br />
This ritual is performed in clean clothing; if possible, a clean [[tunica]] and [[toga]] are best, even better if they are white. The toga should be draped in ''capite velato'', so as to veil the performer from any and all ill omens that might present themselves in the course of the ritual.<br />
<br />
<div class="scriptum"><br />
*Wash both hands in clean water and pray:<br />
<br />
::'''''May this water cast out all impurities from my substance as from lead to gold.'''''<br />
<br />
*Place both hands upon your head and pray:<br />
::'''''Purify my mind.'''''<br />
<br />
*Bring the arms down to your sides with hands in gesture to your body and pray:<br />
::'''''Purify my body.'''''<br />
<br />
*Place both hands on the chest, over the heart and pray:<br />
::'''''Purify my heart.'''''<br />
<br />
*Take a moment to focus and become fully present and affirm:<br />
::'''''It is so.'''''<br />
<br />
*Approach the Lararium in capite velato, adoratio, and ignite the lucerna, then pray:<br />
::'''''Be Thou well, Mother Vesta. May Your flames always guide us to the Gods.'''''<br />
<br />
*Ignite the turibulum and burn some incense, with the right hand over the heart, pray:<br />
::'''''Mother Vesta, may all be well this morning in the House of __Family Name__.'''''<br />
<br />
*Pray with both hands manu supina: (Carmen Salii in Varro Lingua Latina 7.26)<br />
::'''''Arise Father Janus, God of Good Beginnings. Arise, Janus Matutinus, Gate Keeper of the Morning Light.'''''<br />
<br />
*Burn incense in the turibulum and pray manu supina:<br />
::'''''Janus, Opener of the Way, may this incense find favor with You that all things beneficient and auspicious may be with us this day.'''''<br />
<br />
*Offer a spelt cake sprinkled with salt and pray:<br />
::'''''May You be honored by this cake that You may be kind and favorable my family.'''''<br />
<br />
*Honor the Family Gods with some incense and pray:<br />
::(adoratio) '''''Hail Lar Familiaris! May You bless and watch over our family this day. '''''<br />
<br />
::(adoratio) '''''Be ye well, Divine Penates, may You always preserve and maintain our house and household.'''''<br />
<br />
::(anoint with olive oil) '''''Be Thou well Genius/Iuno of the Pater/Materfamilias, may You guide us to all things joyous and fortunate.'''''<br />
<br />
*Make an offering of bread drizzled with olive oil and pray:<br />
::'''''With this offering of bread and oil, may our family and house be blessed with health and long life.'''''<br />
<br />
*Pour a libation of wine to the Lares and pray:<br />
::'''''May this wine find favor with You venerable Lares.'''''<br />
<br />
*Adoratio while praying: (Afranius Fabula Togata fr. 11).<br />
::'''''I pray by the Gods that everything will be made fortunate.'''''<br />
<br />
*Burn some incense while praying manu supina: (Plautus Rudens 1338-49)<br />
::'''''Be well ye Immortal Gods, if I have done anything to violate this rite may You kindly receive this incense in expiation of my mortal error.'''''<br />
<br />
*Adoratio to the altar and announce:<br />
::'''''It is done.'''''<br />
<br />
</div><br />
<br />
==Evening ritual==<br />
This ritual is performed in clean clothing; if possible, a clean [[tunica]] and [[toga]] are best, even better if they are white. The toga should be draped in ''capite velato'', so as to veil the performer from any and all ill omens that might present themselves in the course of the ritual.<br />
<br />
<div class="scriptum"><br />
*Wash both hands in clean water and pray:<br />
<br />
::'''''May this water cast out all impurities from my substance as from lead to gold.'''''<br />
<br />
*Place both hands upon your head and pray:<br />
::'''''Purify my mind.'''''<br />
<br />
*Bring the arms down to your sides with hands in gesture to your body and pray:<br />
::'''''Purify my body.'''''<br />
<br />
*Place both hands on the chest, over the heart and pray:<br />
::'''''Purify my heart.'''''<br />
<br />
*Take a moment to focus and become fully present and affirm:<br />
::'''''It is so.'''''<br />
<br />
*Approach the Lararium in capite velato, adoratio, and burn some incense, then pray:<br />
::(adoratio) '''''Hail Lar Familiaris! May You bless us with a restful sleep this night.'''''<br />
::(adoratio) '''''Be ye well, Divine Penates, may You watch over us this night.'''''<br />
::(adoratio) '''''Be Thou well Genius/Iuno of the Pater/Materfamilias, may You bless us with fortuitous dreams of the coming day.'''''<br />
<br />
*Adoratio to the lucerna and pray:<br />
::'''''Be Thou well, Mother Vesta, may Your flames always warm our home and our hearts. May all be well this night in the House of __Family Name__.'''''<br />
<br />
*Extinguish the flame of the lucerna, and then cover the lucerna with a dark cloth.<br />
<br />
*Burn some incense while praying manu supina: (Plautus Rudens 1338-49)<br />
::'''''Be well ye Immortal Gods, if I have done anything this day to offend You, may You kindly receive this incense in expiation of my mortal error.'''''<br />
<br />
*Adoratio to the altar and announce:<br />
::'''''It is done.'''''<br />
<br />
</div><br />
<br />
==Info About the Rituals==<br />
You will find above, in parenthetical notations, the primary sources of directly quoted or otherwise inspired prayers. <br />
<br />
Both the Morning and Evening Lararium rituals are ab mani Titi Iuliani Neroni, <br />
<br />
MMDCCLX a.u.c. <br />
<br />
[[Category:Religio Romana]]<br />
[[Category:Ritus]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/Household_worshipHousehold worship2007-12-06T07:18:41Z<p>Titus Iulius Nero: </p>
<hr />
<div>{{LanguageBar|{{PAGENAME}} }}<br />
<br />
[[Image:Lararium-Arbeia-MOG.jpg|thumb|300px|right|Reconstructed [[Lararium|household shrine]].]]Private worship was the foundation of religion in ancient Rome. Although the public rites have received the most attention from historians, such things as the grand temples and many festivals were possible only because of the [[pietas]] which grew from household and family rites. <br />
<br />
Each household in Rome was in a sense a temple to the gods. All Roman homes had a household altar, or "[[lararium]]", at which the family interacted with the goddesses and gods on a personal level each day. The rites of the home and family were so important to the Romans that such worship persisted into very late antiquity, surviving centuries longer than the public manifestations of the ''cultus deorum'', which were officially banned in the late 4th century CE.<br />
<br />
The reasons that household worship was important are understandable even today. The family is the basis of Roman culture, and the household is the "center" of a family's existence. Inviting the gods into one's house helps to ensure that one's property, relatives, and worldly efforts are blessed by the Roman deities, and that the positive powers of the goddesses and gods will enrich one's daily life. Such a sharing of life between humans and the gods is the essence of the [[Pax Deorum]], or "Peace of the Gods."<br />
<br />
==The Basic Outline of Household Worship==<br />
<br />
The basics of ''cultus deorum'' household worship are simple and easy to do. A ''[[lararium]]'' is set up in the home, at which both the deities that are responsible for the home and the patron deities of the family are worshipped. Historically, there are two simple rites done at the ''lararium'' each day: in the morning and in the evening. During these rites the gods are honored, and asked to watch over the affairs of the family. The ''lararium'' was of course also a place where individuals could worship the gods privately, and make small offerings to them. <br />
<br />
==Morning ritual==<br />
This ritual is performed in clean clothing; if possible, a clean [[tunica]] and [[toga]] are best, even better if they are white. The toga should be draped in ''capite velato'', so as to veil the performer from any and all ill omens that might present themselves in the course of the ritual.<br />
<br />
<div class="scriptum"><br />
*Wash both hands in clean water and pray:<br />
<br />
::'''''May this water cast out all impurities from my substance as from lead to gold.'''''<br />
<br />
*Place both hands upon your head and pray:<br />
::'''''Purify my mind.'''''<br />
<br />
*Bring the arms down to your sides with hands in gesture to your body and pray:<br />
::'''''Purify my body.'''''<br />
<br />
*Place both hands on the chest, over the heart and pray:<br />
::'''''Purify my heart.'''''<br />
<br />
*Take a moment to focus and become fully present and affirm:<br />
::'''''It is so.'''''<br />
<br />
*Approach the Lararium in capite velato, adoratio, and ignite the lucerna, then pray:<br />
::'''''Be Thou well, Mother Vesta. May Your flames always guide us to the Gods.'''''<br />
<br />
*Ignite the turibulum and burn some incense, with the right hand over the heart, pray:<br />
::'''''Mother Vesta, may all be well this morning in the House of __Family Name__.'''''<br />
<br />
*Pray with both hands manu supina: (Carmen Salii in Varro Lingua Latina 7.26)<br />
::'''''Arise Father Janus, God of Good Beginnings. Arise, Janus Matutinus, Gate Keeper of the Morning Light.'''''<br />
<br />
*Burn incense in the turibulum and pray manu supina:<br />
::'''''Janus, Opener of the Way, may this incense find favor with You that all things beneficient and auspicious may be with us this day.'''''<br />
<br />
*Offer a spelt cake sprinkled with salt and pray:<br />
::'''''May You be honored by this cake that You may be kind and favorable my family.'''''<br />
<br />
*Honor the Family Gods with some incense and pray:<br />
::(adoratio) '''''Hail Lar Familiaris! May You bless and watch over our family this day. '''''<br />
<br />
::(adoratio) '''''Be ye well, Divine Penates, may You always preserve and maintain our house and household.'''''<br />
<br />
::(anoint with olive oil) '''''Be Thou well Genius/Iuno of the Pater/Materfamilias, may You guide us to all things joyous and fortunate.'''''<br />
<br />
*Make an offering of bread drizzled with olive oil and pray:<br />
::'''''With this offering of bread and oil, may our family and house be blessed with health and long life.'''''<br />
<br />
*Pour a libation of wine to the Lares and pray:<br />
::'''''May this wine find favor with You venerable Lares.'''''<br />
<br />
*Adoratio while praying: (Afranius Fabula Togata fr. 11).<br />
::'''''I pray by the Gods that everything will be made fortunate.'''''<br />
<br />
*Burn some incense while praying manu supina: (Plautus Rudens 1338-49)<br />
::'''''Be well ye Immortal Gods, if I have done anything to violate this rite may You kindly receive this incense in expiation of my mortal error.'''''<br />
<br />
*Adoratio to the altar and announce:<br />
::'''''It is done.'''''<br />
<br />
</div><br />
<br />
==Evening ritual==<br />
This ritual is performed in clean clothing; if possible, a clean [[tunica]] and [[toga]] are best, even better if they are white. The toga should be draped in ''capite velato'', so as to veil the performer from any and all ill omens that might present themselves in the course of the ritual.<br />
<br />
<div class="scriptum"><br />
*Wash both hands in clean water and pray:<br />
<br />
::'''''May this water cast out all impurities from my substance as from lead to gold.'''''<br />
<br />
*Place both hands upon your head and pray:<br />
::'''''Purify my mind.'''''<br />
<br />
*Bring the arms down to your sides with hands in gesture to your body and pray:<br />
::'''''Purify my body.'''''<br />
<br />
*Place both hands on the chest, over the heart and pray:<br />
::'''''Purify my heart.'''''<br />
<br />
*Take a moment to focus and become fully present and affirm:<br />
::'''''It is so.'''''<br />
<br />
*Approach the Lararium in capite velato, adoratio, and burn some incense, then pray:<br />
::(adoratio) '''''Hail Lar Familiaris! May You bless us with a restful sleep this night.'''''<br />
::(adoratio) '''''Be ye well, Divine Penates, may You watch over us this night.'''''<br />
::(adoratio) '''''Be Thou well Genius/Iuno of the Pater/Materfamilias, may You bless us with fortuitous dreams of the coming day.'''''<br />
<br />
*Adoratio to the lucerna and pray:<br />
::'''''Be Thou well, Mother Vesta, may Your flames always warm our home and our hearts. May all be well this night in the House of __Family Name__.'''''<br />
<br />
*Extinguish the flame of the lucerna, and then cover the lucerna with a dark cloth.<br />
<br />
*Burn some incense while praying manu supina: (Plautus Rudens 1338-49)<br />
::'''''Be well ye Immortal Gods, if I have done anything this day to offend You, may You kindly receive this incense in expiation of my mortal error.'''''<br />
<br />
*Adoratio to the altar and announce:<br />
::'''''It is done.'''''<br />
<br />
[[Category:Religio Romana]]<br />
[[Category:Ritus]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/IdesIdes2007-12-06T06:27:16Z<p>Titus Iulius Nero: </p>
<hr />
<div>{{LanguageBar|{{PAGENAME}}}}<br />
<br />
The ''ides'' is the thirteenth or fifteenth of the month in the Roman calendar. When Roma Antiqua followed a lunar calendar, the ''ides'' occurred at the appearance of the full moon. However, after the calendar of Roma Antiqua had undergone numerous alterations over the years, the ''ides'' became the thirteenth or fifteenth day of the month instead.<br />
<br />
The ''Ides'' fall on the thirteenth of January, February, April, June, August, September, November, and December.<br />
<br />
The ''Ides'' fall on the fifteenth of March, May, July, and October.<br />
<br />
==History of the Ritual==<br />
<br />
On this day in Roma Antiqua, the ''[[Flamen Dialis]]'' made a sacrifice of a white sheep to Jupiter Optimus Maximus on the Capitoline Hill at the Temple of Jupiter Optimus Maximus.<br />
<br />
In the Roman home, the [[Lares]] of the ''familia'' were especially honored on this day. <br />
==Ovid==<br />
<br />
''vindicat Ausonias Iunonis cura Kalendas'';<br/><br />
'''''Idibus alba Iovi grandior agna cadit;'''''<br/><br />
''Nonarum tutela deo caret. omnibus istis''<br/><br />
''(ne fallare cave) proximus ater erit.''<br/><br />
''omen ab eventu est: illis nam Roma diebus''<br/><br />
''damna sub averso tristia Marte tulit.''<br/><br />
''haec mihi dicta semel, totis haerentia fastis,''<br/><br />
''ne seriem rerum scindere cogar, erunt.'' <ref>[[Ovid]] Fasti, c. 1 ln. 55 - 62 [http://www.thelatinlibrary.com/ovid/ovid.fasti1.shtml]</ref><br />
<br />
The worship of Juno claims our Italy’s [[Kalends]],<br/><br />
'''While a larger white ewe-lamb falls to Jupiter on the Ides:'''<br/><br />
The [[Nones]] though lack a tutelary god. After all these days,<br/><br />
(Beware of any error!), the next day will be ill-omened.<br/><br />
The ill-omen derives from past events: since on those days<br/><br />
Rome suffered heavy losses in military defeat.<br/><br />
Let these words above be applied to the whole calendar,<br/><br />
So I’ll not be forced to break my thread of narrative. <ref>Ovid ''Fasti'' Book 1, A. S. Kline trans. http://www.tkline.freeserve.co.uk/OvidFastiBkOne.htm</ref><br />
<br />
==Modern Ritual==<br />
<br />
The modern ritual for Cultores of the [[Religio Romana]] may be found here: [[Ides ritual (Nova Roma)]] <br />
<br />
==References==<br />
<references/><br />
<br />
[[Category:Religio Romana]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/IdesIdes2007-12-06T06:26:29Z<p>Titus Iulius Nero: </p>
<hr />
<div>{{LanguageBar|{{PAGENAME}}}}<br />
<br />
The ''ides'' is the thirteenth or fifteenth of the month in the Roman calendar. When Roma Antiqua followed a lunar calendar, the ''ides'' occurred at the appearance of the full moon. However, after the calendar of Roma Antiqua had undergone numerous alterations over the years, the ''ides'' became the thirteenth or fifteenth day of the month instead.<br />
<br />
The ''Ides'' fall on the thirteenth of January, February, April, June, August, September, November, and December.<br />
<br />
The ''Ides'' fall on the fifteenth of March, May, July, and October.<br />
<br />
==History of the Ritual==<br />
<br />
On this day in Roma Antiqua, the ''[[FLamen Dialis]]'' made a sacrifice of a white sheep to Jupiter Optimus Maximus on the Capitoline Hill at the Temple of Jupiter Optimus Maximus.<br />
<br />
In the Roman home, the [[Lares]] of the ''familia'' were especially honored on this day. <br />
==Ovid==<br />
<br />
''vindicat Ausonias Iunonis cura Kalendas'';<br/><br />
'''''Idibus alba Iovi grandior agna cadit;'''''<br/><br />
''Nonarum tutela deo caret. omnibus istis''<br/><br />
''(ne fallare cave) proximus ater erit.''<br/><br />
''omen ab eventu est: illis nam Roma diebus''<br/><br />
''damna sub averso tristia Marte tulit.''<br/><br />
''haec mihi dicta semel, totis haerentia fastis,''<br/><br />
''ne seriem rerum scindere cogar, erunt.'' <ref>[[Ovid]] Fasti, c. 1 ln. 55 - 62 [http://www.thelatinlibrary.com/ovid/ovid.fasti1.shtml]</ref><br />
<br />
The worship of Juno claims our Italy’s [[Kalends]],<br/><br />
'''While a larger white ewe-lamb falls to Jupiter on the Ides:'''<br/><br />
The [[Nones]] though lack a tutelary god. After all these days,<br/><br />
(Beware of any error!), the next day will be ill-omened.<br/><br />
The ill-omen derives from past events: since on those days<br/><br />
Rome suffered heavy losses in military defeat.<br/><br />
Let these words above be applied to the whole calendar,<br/><br />
So I’ll not be forced to break my thread of narrative. <ref>Ovid ''Fasti'' Book 1, A. S. Kline trans. http://www.tkline.freeserve.co.uk/OvidFastiBkOne.htm</ref><br />
<br />
==Modern Ritual==<br />
<br />
The modern ritual for Cultores of the [[Religio Romana]] may be found here: [[Ides ritual (Nova Roma)]] <br />
<br />
==References==<br />
<references/><br />
<br />
[[Category:Religio Romana]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/NonesNones2007-12-06T06:18:13Z<p>Titus Iulius Nero: </p>
<hr />
<div>{{LanguageBar|{{PAGENAME}}}}<br />
<br />
The ''nones'' is the fifth or seventh of the month in the [[Roman Calendar]]. When Roman Antiqua followed a lunar calendar, the ''nones'' occurred when the waxing moon had reached its first quarter. However, after the calendar of Roma Antiqua had undergone numerous alterations over the years, the ''nones'' were shifted to occur on the fifth or seventh of each month, always falling 9 days prior to the Ides.<br />
<br />
The ''Nones'' fall on the fifth in the months of January, February, April, June, August, September, November, and December.<br />
<br />
The ''Nones'' fall on the seventh in the months of March, May, July, and October.<br />
<br />
==History of the Ritual==<br />
<br />
On this day in Roma Antiqua, the ''[[Rex Sacrorum]]'' announced all of the festivals that would be held for the next several weeks leading up into the ''[[Kalends]]'' of the following month. This announcement was made from the Arx.<br />
<br />
There is no permanent patron deity of the ''Nones'', however in some months there are particular deities that are associated with festivities on the Nones. <br />
<br />
In the Roman home, the [[Lares]] of the ''familia'' were especially honored on this day.<br />
<br />
==Ovid==<br />
<br />
''vindicat Ausonias Iunonis cura Kalendas'';<br/><br />
''Idibus alba Iovi grandior agna cadit;''<br/><br />
'''''Nonarum tutela deo caret.''' omnibus istis''<br/><br />
''(ne fallare cave) proximus ater erit.''<br/><br />
''omen ab eventu est: illis nam Roma diebus''<br/><br />
''damna sub averso tristia Marte tulit.''<br/><br />
''haec mihi dicta semel, totis haerentia fastis,''<br/><br />
''ne seriem rerum scindere cogar, erunt.'' <ref>[[Ovid]] Fasti, c. 1 ln. 55 - 62 [http://www.thelatinlibrary.com/ovid/ovid.fasti1.shtml]</ref><br />
<br />
The worship of Juno claims our Italy’s [[Kalends]],<br/><br />
While a larger white ewe-lamb falls to Jupiter on the [[Ides]]:<br/><br />
'''The [[Nones]] though lack a tutelary god.''' After all these days,<br/><br />
(Beware of any error!), the next day will be ill-omened.<br/><br />
The ill-omen derives from past events: since on those days<br/><br />
Rome suffered heavy losses in military defeat.<br/><br />
Let these words above be applied to the whole calendar,<br/><br />
So I’ll not be forced to break my thread of narrative. <ref>Ovid ''Fasti'' Book 1, A. S. Kline trans. http://www.tkline.freeserve.co.uk/OvidFastiBkOne.htm</ref><br />
<br />
==Modern Ritual==<br />
<br />
The modern ritual for Cultores of the [[Religio Romana]] may be found here: [[Nones ritual (Nova Roma)]] <br />
<br />
==References==<br />
<references/><br />
<br />
[[Category:Religio Romana]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/Ides_ritual_(Nova_Roma)Ides ritual (Nova Roma)2007-12-06T06:03:19Z<p>Titus Iulius Nero: New page: {{LanguageBar|{{PAGENAME}}}} This is a modern ritual for Cultores of the Religio Romana to perform on the Ides of each month. ==Preparation== This ritual is performed in clean clothin...</p>
<hr />
<div>{{LanguageBar|{{PAGENAME}}}}<br />
<br />
<br />
This is a modern ritual for Cultores of the Religio Romana to perform on the Ides of each month.<br />
<br />
==Preparation==<br />
<br />
This ritual is performed in clean clothing; if possible, a clean [[tunica]] and [[toga]] are best, even better if they are white. The toga should be draped in ''capite velato'', so as to veil the performer from any and all ill omens that might present themselves in the course of the ritual.<br />
<br />
<div class="scriptum"><br />
<br />
*Wash both hands in clean water and pray:<br />
<br />
::'''''May this water cast out all impurities from my substance as from lead to gold.'''''<br />
<br />
*Place both hands upon your head and pray:<br />
::'''''Purify my mind.'''''<br />
<br />
*Bring the arms down to your sides with hands in gesture to your body and pray:<br />
::'''''Purify my body.'''''<br />
<br />
*Place both hands on the chest, over the heart and pray:<br />
::'''''Purify my heart.'''''<br />
<br />
*Take a moment to focus and become fully present and affirm:<br />
::'''''It is so.'''''<br />
<br />
</div><br />
==The Ritual==<br />
<br />
<div class="scriptum"><br />
<br />
*Approach the Lararium in capite velato, adoratio, and ignite the lucerna, then pray:<br />
::'''''Be Thou well, Mother Vesta. May Your flames always guide us to the Gods.'''''<br />
<br />
*Ignite the turibulum and burn some incense, with the right hand over the heart, pray:<br />
::'''''Mother Vesta, may all be well this morning/day in the House of __Family and/or Gens Name__.'''''<br />
<br />
*Pray with both hands manu supina: (Carmen Salii in Varro Lingua Latina 7.26)<br />
::'''''Arise Father Janus, God of Good Beginnings. Arise, Good Creator. Arise, Janus the Gatekeeper.'''''<br />
<br />
*Burn incense in the turibulum and pray manu supina:<br />
::'''''Janus, Opener of the Way, may this incense find favor with You that the doors of __Month__ may open wide and be propitious to all of Nova Roma.'''''<br />
<br />
*Offer a spelt cake sprinkled with salt and pray:<br />
::'''''May You be honored by this cake that You may be kind and favorable to the citizens of Nova Roma.'''''<br />
<br />
*Adoratio while praying: (Silius Italicus Punica 7.78-85)<br />
::'''''Be Thou well Father Jupiter, be present O Best and Greatest King of the Gods. Your sons and daughters of Nova Roma bring forth venerable gifts on this day, the Ides of ________. May You find favor with Nova Roma, that You may look kindly and favorably upon our families and households. May Your blessings of health, good fortune and happiness be with us always!'''''<br />
<br />
*Pour a libation and offer a spelt cake with a prayer: (Cato, De Agricultura 132)<br />
::'''''Jupiter Pater, may You be strengthened by this libation, may You be honored by the small portion of our _______.'''''<br />
<br />
::'''''Jupiter Optimus Maximus, in offering you this cake I pray good prayers that You will be gracious and merciful to me and family, my house and household.'''''<br />
<br />
*Honor the Family Gods with some incense and pray:<br />
::(adoratio) '''''Hail Lar Familiaris! May You tend to the family You have established.''''' (Ennius Annales I.141)<br />
<br />
::(adoratio) '''''Be ye well, Divine Penates, may You always safeguard our home.''''' (Plautus Merc ator 834-5)<br />
<br />
::(anoint with olive oil) '''''Be Thou well Genius/Iuno of the Pater/Materfamilias, may You guide us always.'''''<br />
<br />
*Hang a garland across the altar and/or crown the statues of the Lares with flowers and pray: (Plautus)<br />
::'''''With this garland and with this crown I venerate the Lares of our family; may our house have Your blessings of good fortune, happiness and prosperity.'''''<br />
<br />
*Make an offering of bread drizzled with olive oil and pray:<br />
::'''''With this offering of bread and oil, may our family and house be blessed with health and long life.'''''<br />
<br />
*Pour a libation of wine to the Lares and pray:<br />
::'''''May this wine find favor with You venerable Lares.'''''<br />
<br />
*Adoratio while praying: (Afranius Fabula Togata fr. 11).<br />
::'''''I pray by the Gods that everything will be made fortunate.'''''<br />
<br />
*Burn some incense while praying manu supina: (Plautus Rudens 1338-49)<br />
::'''''Be well ye Immortal Gods, if I have done anything to violate this rite may You kindly receive this incense in expiation of my mortal error.'''''<br />
<br />
*Adoratio to the altar and announce:<br />
::'''''It is done.'''''<br />
<br />
</div><br />
<br />
==Other Info==<br />
<br />
You will find above, in parenthetical notations, the primary sources of directly quoted or otherwise inspired prayers.<br />
<br />
This Ides ritual is ab mani Titi Iuliani Neroni,<br />
<br />
MMDCCLX a.u.c.<br />
<br />
<br />
You may find information on the Ides in Roma Antiqua here: [[Ides]]<br />
<br />
[[Category:Religio Romana]]<br />
[[Category:Religio Romana (Nova Roma)]]<br />
[[Category:Ritus]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/Nones_ritual_(Nova_Roma)Nones ritual (Nova Roma)2007-12-06T05:58:00Z<p>Titus Iulius Nero: New page: {{LanguageBar|{{PAGENAME}}}} This is a modern ritual for Cultores of the Religio Romana to perform on the Nones of each month. ==Preparation== This ritual is performed in clean clothi...</p>
<hr />
<div>{{LanguageBar|{{PAGENAME}}}}<br />
<br />
<br />
This is a modern ritual for Cultores of the Religio Romana to perform on the Nones of each month.<br />
<br />
==Preparation==<br />
<br />
This ritual is performed in clean clothing; if possible, a clean [[tunica]] and [[toga]] are best, even better if they are white. The toga should be draped in ''capite velato'', so as to veil the performer from any and all ill omens that might present themselves in the course of the ritual.<br />
<br />
<div class="scriptum"><br />
<br />
*Wash both hands in clean water and pray:<br />
<br />
::'''''May this water cast out all impurities from my substance as from lead to gold.'''''<br />
<br />
*Place both hands upon your head and pray:<br />
::'''''Purify my mind.'''''<br />
<br />
*Bring the arms down to your sides with hands in gesture to your body and pray:<br />
::'''''Purify my body.'''''<br />
<br />
*Place both hands on the chest, over the heart and pray:<br />
::'''''Purify my heart.'''''<br />
<br />
*Take a moment to focus and become fully present and affirm:<br />
::'''''It is so.'''''<br />
<br />
</div><br />
==The Ritual==<br />
<br />
<div class="scriptum"><br />
<br />
*Approach the Lararium in capite velato, adoratio, and ignite the lucerna, then pray:<br />
::'''''Be Thou well, Mother Vesta. May Your flames always guide us to the Gods.'''''<br />
<br />
*Ignite the turibulum and burn some incense, with the right hand over the heart, pray:<br />
::'''''Mother Vesta, may all be well this morning/day in the House of __Family and/or Gens Name__.'''''<br />
<br />
*Pray with both hands manu supina: (Carmen Salii in Varro Lingua Latina 7.26)<br />
::'''''Arise Father Janus, God of Good Beginnings. Arise, Good Creator. Arise, Janus the Gatekeeper.'''''<br />
<br />
*Burn incense in the turibulum and pray manu supina:<br />
::'''''Janus, Opener of the Way, may this incense find favor with You that the doors of __Month__ may open wide and be propitious to all of Nova Roma.'''''<br />
<br />
*Offer a spelt cake sprinkled with salt and pray:<br />
::'''''May You be honored by this cake that You may be kind and favorable to the citizens of Nova Roma.'''''<br />
<br />
*Announce the date of the month’s festivals up until the next month’s Kalends, following this model for each festival:<br />
::'''''I proclaim, under the Immortal Gods of Roma, the Festival of the ________ shall occur on the _number_ of _month_ and last for _number_ days.'''''<br />
<br />
*Honor the Family Gods with some incense and pray:<br />
::(adoratio) '''''Hail Lar Familiaris! May You tend to the family you have established.''''' (Ennius Annales I.141)<br />
<br />
::(adoratio) '''''Be ye well, Divine Penates, may You always safeguard our home.''''' (Plautus Merc ator 834-5)<br />
<br />
::(anoint with olive oil) '''''Be Thou well Genius/Iuno of the Pater/Materfamilias, may You guide us always.'''''<br />
<br />
*Hang a garland across the altar and/or crown the statues of the Lares with flowers and pray: (Plautus)<br />
::'''''With this garland and with this crown I venerate the Lares of our family; may our house have Your blessings of good fortune, happiness and prosperity.'''''<br />
<br />
*Make an offering of bread drizzled with olive oil and pray:<br />
::'''''With this offering of bread and oil, may our family and house be blessed with health and long life.'''''<br />
<br />
*Pour a libation of wine to the Lares and pray:<br />
::'''''May this wine find favor with You venerable Lares.'''''<br />
<br />
*Adoratio while praying: (Afranius Fabula Togata fr. 11).<br />
::'''''I pray by the Gods that everything will be made fortunate.'''''<br />
<br />
*Burn some incense while praying manu supina: (Plautus Rudens 1338-49)<br />
::'''''Be well ye Immortal Gods, if I have done anything to violate this rite may You kindly receive this incense in expiation of my mortal error.'''''<br />
<br />
*Adoratio to the altar and announce:<br />
::'''''It is done.'''''<br />
<br />
</div><br />
<br />
==Other Info==<br />
<br />
You will find above, in parenthetical notations, the primary sources of directly quoted or otherwise inspired prayers.<br />
<br />
This Nones ritual is ab mani Titi Iuliani Neroni,<br />
<br />
MMDCCLX a.u.c.<br />
<br />
<br />
You may find information on the Nones in Roma Antiqua here: [[Nones]]<br />
<br />
[[Category:Religio Romana]]<br />
[[Category:Religio Romana (Nova Roma)]]<br />
[[Category:Ritus]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/KalendsKalends2007-12-05T06:22:35Z<p>Titus Iulius Nero: </p>
<hr />
<div>{{LanguageBar|{{PAGENAME}}}}<br />
<br />
<br />
The Kalends is the first day of the month in the [[Roman calendar]]. When Roma Antiqua followed a lunar calendar, the Kalends occurred when the slightest crescent of the New Moon appeared in the sky. However, when the [[calendar]] of Roma Antiqua underwent numerous alterations over the years, the Kalends became the 1st day of the month instead; derailing it from coinciding with the New Moon.<br />
<br />
==History of the Ritual==<br />
On this day in Roma Antiqua, the [[Rex Sacrorum]] was accompanied by a secondary Pontifex in making a sacrifice in the Curia Calabra on the Capitoline Hill. This sacrifice was made to [[Iuno]] and also honored [[Ianus]]; the prevailing idea being that Ianus, as the God of Good Beginnings, assisted Juno in giving "birth" to the new month. <br />
<br />
In the course of this sacrifice, the name of Juno Covella was invoked as the date of the Nones was announced. After the Rex Sacrorum fulfilled his duties in performing this sacrifice, his wife the [[Regina Sacrorum]] would perform a sacrifice to Juno in the Regia in the Forum. <br />
<br />
While the [[Collegium Pontificum]] performed their religious duties on behalf of the Roman State, in every home the [[Lares]] of the familia were especially honored on this day.<br />
<br />
==Modern Ritual==<br />
<br />
The modern ritual for Cultores of the [[Religio Romana]] may be found here: [[Kalends ritual (Nova Roma)]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/KalendsKalends2007-12-05T06:21:21Z<p>Titus Iulius Nero: </p>
<hr />
<div>{{LanguageBar|{{PAGENAME}}}}<br />
<br />
<br />
The Kalends is the first day of the month in the [[Roman calendar]]. When Roma Antiqua followed a lunar calendar, the Kalends occurred when the slightest crescent of the New Moon appeared in the sky. However, when the [[calendar]] of Roma Antiqua underwent numerous alterations over the years, the Kalends became the 1st day of the month instead; derailing it from coinciding with the New Moon.<br />
<br />
==History of the Ritual==<br />
On this day in Roma Antiqua, the [[Rex Sacrorum]] was accompanied by a secondary Pontifex in making a sacrifice in the Curia Calabra on the Capitoline Hill. This sacrifice was made to [[Iuno]] and also honored [[Ianus]]; the prevailing idea being that Ianus, as the God of Good Beginnings, assisted Juno in giving "birth" to the new month. <br />
<br />
In the course of this sacrifice, the name of Juno Covella was invoked as the date of the Nones was announced. After the Rex Sacrorum fulfilled his duties in performing this sacrifice, his wife the [[Regina Sacrorum]] would perform a sacrifice to Juno in the Regia in the Forum. <br />
<br />
While the [[Collegium Pontificum]] performed their religious duties on behalf of the Roman State, in every home the [[Lares]] of the familia were especially honored on this day.<br />
<br />
==Modern Ritual==<br />
<br />
The modern ritual for Cultores of the Religio Romana may be found here: [[Kalends ritual (Nova Roma)]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/KalendsKalends2007-12-05T06:13:35Z<p>Titus Iulius Nero: </p>
<hr />
<div>{{LanguageBar|{{PAGENAME}}}}<br />
<br />
<br />
The Kalends is the first day of the month in the Roman calendar. When Roma Antiqua followed a lunar calendar, the Kalends occurred when the slightest crescent of the New Moon appeared in the sky. However, when the calendar of Roma Antiqua underwent numerous alterations over the years, the Kalends became the 1st day of the month instead; derailing it from coinciding with the New Moon.<br />
<br />
==History of the Ritual==<br />
On this day in Roma Antiqua, the [[Rex Sacrorum]] was accompanied by a secondary Pontifex in making a sacrifice in the Curia Calabra on the Capitoline Hill. This sacrifice was made to [[Iuno]] and also honored [[Ianus]]; the prevailing idea being that Ianus, as the God of Good Beginnings, assisted Juno in giving "birth" to the new month. <br />
<br />
In the course of this sacrifice, the name of Juno Covella was invoked as the date of the Nones was announced. After the Rex Sacrorum fulfilled his duties in performing this sacrifice, his wife the [[Regina Sacrorum]] would perform a sacrifice to Juno in the Regia in the Forum. <br />
<br />
While the [[Collegium Pontificum]] performed their religious duties on behalf of the Roman State, in every home the [[Lares]] of the familia were especially honored on this day.<br />
<br />
==Modern Ritual==<br />
<br />
The modern ritual for Cultores of the Religio Romana may be found here: [[Kalends ritual (Nova Roma)]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/KalendsKalends2007-12-05T06:12:10Z<p>Titus Iulius Nero: </p>
<hr />
<div>{{LanguageBar|{{PAGENAME}}}}<br />
<br />
<br />
The Kalends is the first day of the month in the Roman calendar. When Roma Antiqua followed a lunar calendar, the Kalends was the day of the New Moon. However, when the calendar of Roma Antiqua underwent numerous alterations over the years, the Kalends became the 1st day of the month instead; derailing it from coinciding with the New Moon.<br />
<br />
==History of the Ritual==<br />
On this day in Roma Antiqua, the [[Rex Sacrorum]] was accompanied by a secondary Pontifex in making a sacrifice in the Curia Calabra on the Capitoline Hill. This sacrifice was made to [[Iuno]] and also honored [[Ianus]]; the prevailing idea being that Ianus, as the God of Good Beginnings, assisted Juno in giving "birth" to the new month. <br />
<br />
In the course of this sacrifice, the name of Juno Covella was invoked as the date of the Nones was announced. After the Rex Sacrorum fulfilled his duties in performing this sacrifice, his wife the [[Regina Sacrorum]] would perform a sacrifice to Juno in the Regia in the Forum. <br />
<br />
While the [[Collegium Pontificum]] performed their religious duties on behalf of the Roman State, in every home the [[Lares]] of the familia were especially honored on this day.<br />
<br />
==Modern Ritual==<br />
<br />
The modern ritual for Cultores of the Religio Romana may be found here: [[Kalends ritual (Nova Roma)]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/KalendsKalends2007-12-05T06:11:51Z<p>Titus Iulius Nero: </p>
<hr />
<div>{{LanguageBar|{{PAGENAME}}}}<br />
<br />
<br />
The Kalends is the first day of the month in the Roman calendar. When Roma Antiqua followed a lunar calendar, the Kalends was the day of the New Moon. However, when the calendar of Roma Antiqua underwent numerous alterations over the years, the Kalends became the 1st day of the month instead; derailing it from coinciding with the New Moon.<br />
<br />
==History of the Ritual==<br />
On this day in Roma Antiqua, the [[Rex Sacrorum]] was accompanied by a secondary Pontifex in making a sacrifice in the Curia Calabra on the Capitoline Hill. This sacrifice was made to [[Iuno]] and also honored [[Ianus]]; the prevailing idea being that Ianus, as the God of Good Beginnings, assisted Juno in giving "birth" to the new month. <br />
<br />
In the course of this sacrifice, the name of Juno Covella was invoked as the date of the Nones was announced. After the Rex Sacrorum fulfilled his duties in performing this sacrifice, his wife the [[Regina Sacrorum]] would perform a sacrifice to Juno in the Regia in the Forum. <br />
<br />
While the [[Collegium Pontificum]] performed their religious duties on behalf of the Roman State, in every home the [[Lares]] of the familia were especially honored on this day.<br />
<br />
==Modern Ritual==<br />
<br />
The modern ritual for Cultores may be found here: [[Kalends ritual (Nova Roma)]]</div>Titus Iulius Nerohttp://www.novaroma.org/nr/Kalends_ritual_(Nova_Roma)Kalends ritual (Nova Roma)2007-12-05T06:10:45Z<p>Titus Iulius Nero: </p>
<hr />
<div>{{LanguageBar|{{PAGENAME}}}}<br />
<br />
<br />
This is a modern ritual for Cultores of the Religio Romana to perform on the Kalends of each month.<br />
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==Preparation==<br />
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This ritual is performed in clean clothing; if possible, a clean [[tunica]] and [[toga]] are best, even better if they are white. The toga should be draped in ''capite velato'', so as to veil the performer from any and all ill omens that might present themselves in the course of the ritual.<br />
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<div class="scriptum"><br />
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*Wash both hands in clean water and pray:<br />
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::'''''May this water cast out all impurities from my substance as from lead to gold.'''''<br />
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*Place both hands upon your head and pray:<br />
::'''''Purify my mind.'''''<br />
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*Bring the arms down to your sides with hands in gesture to your body and pray:<br />
::'''''Purify my body.'''''<br />
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*Place both hands on the chest, over the heart and pray:<br />
::'''''Purify my heart.'''''<br />
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*Take a moment to focus and become fully present and affirm:<br />
::'''''It is so.'''''<br />
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==The Ritual==<br />
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<div class="scriptum"><br />
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*Approach the Lararium in capite velato, adoratio, and ignite the lucerna, then pray:<br />
::'''''Be Thou well, Mother Vesta. May Your flames always guide us to the Gods.'''''<br />
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*Ignite the turibulum and burn some incense, with the right hand over the heart, pray:<br />
::'''''Mother Vesta, may all be well this morning/day in the House of __Family and/or Gens Name__.'''''<br />
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*Pray with both hands manu supina: (Carmen Salii in Varro Lingua Latina 7.26)<br />
::'''''Arise Father Janus, God of Good Beginnings. Arise, Good Creator. Arise, Janus the Gatekeeper.'''''<br />
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*Burn incense in the turibulum and pray manu supina:<br />
::'''''Janus, Opener of the Way, may this incense find favor with You that the doors of __Month__ may open wide and be propitious to all of Nova Roma.'''''<br />
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*Offer a spelt cake sprinkled with salt and pray:<br />
::'''''May You be honored by this cake that You may be kind and favorable to the citizens of Nova Roma.'''''<br />
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*Adoratio while praying: (Silius Italicus Punica 7.78-85)<br />
::'''''Be Thou well Mother Juno, be present O Queen of the Heavenly Gods. Your sons and daughters of Nova Roma bring forth venerable gifts on this day, the Kalends of ________. May you find favor with Nova Roma, that You may look kindly and favorably upon our families and households. May Your blessings of health, good fortune and happiness be with us always!'''''<br />
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*Pour a libation and offer a spelt cake with a prayer: (Cato, De Agricultura 132)(Tibullus IV.6.1 sqq.)<br />
::'''''Juno, may You be strengthened by this libation, may You be honored by the small portion of our _______.'''''<br />
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::'''''Juno, most chaste Queen of Heaven, in offering you this cake I pray good prayers that You will be gracious and merciful to me and family, my house and household.'''''<br />
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*Announce the date of the Nones:<br />
::'''''I proclaim, under Juno Covella, the Nones of ________ to be held on the fifth/seventh of ________.'''''<br />
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*Honor the Family Gods with some incense and pray:<br />
::(adoratio) '''''Hail Lar Familiaris! May You tend to the family you have established.''''' (Ennius Annales I.141)<br />
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::(adoratio) '''''Be ye well, Divine Penates, may You always safeguard our home.''''' (Plautus Merc ator 834-5)<br />
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::(anoint with olive oil) '''''Be Thou well Genius/Iuno of the Pater/Materfamilias, may You guide us always.'''''<br />
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*Hang a garland across the altar and/or crown the statues of the Lares with flowers and pray: (Plautus)<br />
::'''''With this garland and with this crown I venerate the Lares of our family; may our house have Your blessings of good fortune, happiness and prosperity.'''''<br />
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*Make an offering of bread drizzled with olive oil and pray:<br />
::'''''With this offering of bread and oil, may our family and house be blessed with health and long life.'''''<br />
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*Pour a libation of wine to the Lares and pray:<br />
::'''''May this wine find favor with You venerable Lares.'''''<br />
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*Adoratio while praying: (Afranius Fabula Togata fr. 11).<br />
::'''''I pray by the Gods that everything will be made fortunate.'''''<br />
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*Burn some incense while praying manu supina: (Plautus Rudens 1338-49)<br />
::'''''Be well ye Immortal Gods, if I have done anything to violate this rite may You kindly receive this incense in expiation of my mortal error.'''''<br />
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*Adoratio to the altar and announce:<br />
::'''''It is done.'''''<br />
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</div><br />
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==Other Info==<br />
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You will find above, in parenthetical notations, the primary sources of directly quoted or otherwise inspired prayers.<br />
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This Kalends ritual is ab mani Titi Iuliani Neroni,<br />
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MMDCCLX a.u.c.<br />
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You may find information on the Kalends in Roma Antiqua here: [[Kalends]]<br />
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[[Category:Religio Romana]]<br />
[[Category:Religio Romana (Nova Roma)]]<br />
[[Category:Ritus]]</div>Titus Iulius Nero