Dinosaurs and Barbarians

Panphagia, the Oldest-Known Sauropodomorph Dinosaur

For decades, South America has been regarded as the place where dinosaurs originated. From the fossils that have been uncovered in Argentina’s Ischigualasto Formation, and in particular a locality known as “the Valley of the Moon”, dinosaurs are believed to have appeared during the middle of the Triassic Period about 235-230 million years ago.

Prior to the appearance of dinosaurs in the middle Triassic, smaller dinosaur-like animals scurried about within the jungles of South America. These proto-dinosaurs are known as “dinosauromorphs”. They first appeared during the early Triassic Period, and continued into the late Triassic, well after dinosaurs had appeared and established themselves. Probably the most well-known of these early dinosauromorphs is Lagosuchus. Unlike other reptiles alive at the time, Lagosuchus and its kind ran around on two legs instead of four. This would be a major innovation which would be exploited by the earliest dinosaurs.

For a long time, our idea of what the earliest dinosaurs looked like was shrouded in mystery. However, it seemed that the first dinosaurs were carnivores. From the 1950s until the very early 1990s, creatures like Staurikosaurus and Herrerasaurus were thought to be the oldest-known dinosaurs. These were fairly large animals – Staurikosaurus reached 6 to 8 feet long, and Herrerasaurus was even bigger, reaching 12 feet long. Both of these animals clearly would have been formidable competitors to the other carnivorous four-legged reptiles which were alive at the time. This was quite an upgrade from small chicken-sized creatures like Lagosuchus within a very short length of time. Was it possible that there was another dinosaur, as yet undiscovered, which could fill the gap between the primitive dinosauromorphs and creatures like Herrerasaurus? In 1991, the skeleton of a new dinosaur was discovered in Argentina by Dr. Ricardo Martinez, a paleontologist from the University of San Juan. This animal was far smaller, and it seemed more primitive, than Herrerasaurus. In 1993, the animal was named Eoraptor. For nearly two decades, this little animal, measuring just 3 feet long, held the title of being the oldest-known dinosaur.

However, complications arose. A closer examination of the skeletons of both Herrerasaurus and Eoraptor created doubts as to whether or not Eoraptor really was the oldest and most primitive dinosaur ever found. For example, the fewer sacral vertebrae an animal has, the more primitive it’s believed to be. Eoraptor possessed three sacral vertebrae, but Herrerasaurus had only two. It was also believed that Eoraptor possessed a less-evolved jaw structure than Herrerasaurus, but this turned out to be false. Gradually, concerns began to be raised that Eoraptor, despite its small size, was actually not as primitive as it first appeared to be. Special attention was given to the skull and the teeth. Eoraptor possessed different kinds of teeth in its mouth, indicating that it was an omnivore. In 2011, Dr. Ricardo Martinez (the same man who had found the skeleton in 1991) re-classified Eoraptor as a primitive sauropodomorph. This claim was met with skepticism by the scientific community. In a subsequent study, Martinez changed his mind again and stated that Eoraptor was so archaic that it could not be placed into any definite group of saurischian dinosaurs and ought to be placed at the very base of Saurischia. However in 2013, Dr. Paul Sereno did his own evaluation of Eoraptor’s skeleton and concluded that indeed it was a primitive sauropodomorph, distantly related to other prosauropods like Plateosaurus and Anchisaurus. Even so, the overwhelming majority of the scientific community has refuted this claim. Numerous studies have been conducted on Eoraptor since it was discovered and named, and the overwhelming majority of them state that Eoraptor is either a very primitive theropod dinosaur or else it is the earliest saurischian, appearing before the saurischians split into theropods and sauropodomorphs.

All of this raises an interesting question. If Eoraptor was not the earliest sauropodomorph, then what was?

In 2006, Dr. Ricardo Martinez was once again exploring the middle Triassic rock layers of the Ischigualasto Formation when he found another skeleton. It looked similar to Eoraptor, but it was noticeably larger. Martinez dated the rock layer to 228.3 million years ago. The skeleton measured 4.25 feet (1.3 meters) in length, but Martinez thought that the skeleton was of a juvenile, and that the adult would be larger, say perhaps 6 feet long. The skeleton was incomplete, including only a partial skull. Teeth were only found in the lower jaw.

The skull was clearly similar to Eoraptor’s, but it also shows some features which can be seen in very primitive sauropodomorphs like Plateosaurus. For example, the lower jaw curves downwards towards the front, which is a tell-tale feature of that group. The teeth were also very similar to those seen in prosauropods. Based upon the skull structure and the shape of the teeth, this animal seemed to be more closely related to sauropods than theropods. In 2009, the animal was named Panphagia, which is ancient Greek for “eats everything” in reference to its supposedly omnivorous diet.

Reconstruction of the skeleton of Panphagia protos. Photograph by Eva Kröcher (December 5, 2010). Creative Commons “Attribution Non-Commercial Non-Derivative 3.0 (US)”, GNU Free Documentation License (GFDL), and Free Art License. https://commons.wikimedia.org/wiki/File:Panphagia_fossil_DSC_6168.jpg.

A complete skull was not found with the skeleton, but we have enough of the bones to give us an idea of the skull’s outline. Below is an illustration that I made of what the complete skull of Panphagia might look like, based upon what was seen in the photograph that you see above. The drawing was made with a black Crayola marker.

Skull of Panphagia protos. © Jason R. Abdale (February 9, 2021).

Based upon this skeleton and the description that Ricardo Martinez and Oscar A. Alcober gave in their paper on this animal, I have reconstructed what the entire animal might look like. The creature bears a slight resemblance to prosauropods like Plateosaurus and Anchisaurus. It was clearly a bipedal animal, but it seems noticeably front-heavy to me. No hands were found with the specimen. However, the illustration which accompanied Martinez and Alcober’s paper showed Panphagia sporting hands with four fingers, although the fourth digit was so small that it was probably incorporated into the wrist and wasn’t seen on the outside. The fingers themselves were longer the more distal they were to the body (in other words, the middle finger was longer than the thumb, and the pinky was even longer than the middle finger), and this was repeated in the skeletal reconstruction seen above. Since this was the reconstruction seen in both sources, I copied it, although I personally feel that this is incorrect. Prosauropods like Plateosaurus, Massospondylus, and Anchisaurus had hands with five fingers and large thumb claws. However, it must be noted that all three of those species came from the late Triassic and early Jurassic Periods, nearly twenty to thirty million years after Panphagia’s appearance, and their hand structure may have been more evolved than that seen in archaic animals like Panphagia.

My drawing was made with No. 2 pencil on printer paper.

Panphagia protos. © Jason R. Abdale (February 14, 2021).

 

For more information, please read Martinez’ and Alcober’s paper on this animal, which you can see here:

Martínez, Ricardo N.; Alcober, Oscar A. (February 16, 2009). “A basal sauropodomorph (Dinosauria: Saurischia) from the Ischigualasto Formation (Triassic, Carnian) and the early evolution of Sauropodomorpha”. PLoS ONE, volume 4, issue 2. Pages 1-12. doi:10.1371/journal.pone.0004397.

https://storage.googleapis.com/plos-corpus-prod/10.1371/journal.pone.0004397/1/pone.0004397.pdf?X-Goog-Algorithm=GOOG4-RSA-SHA256&X-Goog-Credential=wombat-sa%40plos-prod.iam.gserviceaccount.com%2F20210301%2Fauto%2Fstorage%2Fgoog4_request&X-Goog-Date=20210301T093333Z&X-Goog-Expires=3600&X-Goog-SignedHeaders=host&X-Goog-Signature=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.

 

Keep your pencils sharp, everyone.

 

Ceratodus: The Iconic Lungfish of the Mesozoic Era

Ceratodus was a genus of prehistoric lungfish which existed on Earth for a surprisingly long time, from the middle of the Triassic Period approximately 227 million years ago to the beginning of the Eocene Epoch of the Tertiary Period about 55 million years ago – a jaw-dropping span of 172 million years! That’s impressive by ANYBODY’S standards!

Lungfish as a whole are a primitive group of fish. They first appeared during the early Devonian Period about 416 million years ago (MYA), and it’s believed that they represent an evolutionary “missing link” between fish and amphibians. The closest relatives of the lungfish are the coelacanths, meaning “hollow spines”. That’s not surprising, considering that both lungfish and coelacanths have prehistoric origins as well as that both groups are classified as “lobe-finned fish”.

Lungfish do not have individual teeth like many fish today. Instead, they have four large bone plates (two in its upper jaw, and another two in its lower jaw) that were ridged in texture and crowned with thick triangular projections, and were used for crushing and cracking. Many species of modern lungfish feed on worms, freshwater snails, crustaceans, small fish, and amphibians.

Today, there are only six surviving species of lungfish, and all of them are found in hot tropical environments. With the exception of one species found in the Amazon Jungle and another species found in northern Australia, the remaining lungfish species are found in Africa.

  1. The South American Lungfish (Lepidosiren paradoxa), found in the Amazon River.
  2. The Marbled Lungfish (Protopterus aethiopicus), which is found throughout much of eastern and central Africa.
  3. The Gilled Lungfish (Protopterus amphibius), which is also found in eastern Africa.
  4. The West African Lungfish (Protopterus annectens), which is found, not surprisingly, in western Africa.
  5. The Spotted Lungfish (Protopterus dolloi), which inhabits the Congo Jungle of central Africa.
  6. The Australian Lungfish, also called the Queensland Lungfish (Neoceratodus forsteri), found in northeastern Australia. Of all of the extant lungfish species, this one is believed to be the most primitive.

Special attention must be given to the Australian Lungfish (Neoceratodus forsteri), for not only is this species regarded as the most archaic of all of the extant lungfish, but it was once believed to be the sole surviving member of the prehistoric lungfish genus Ceratodus alive in modern times.

Skeleton of Neoceratodus forsteri. From Günther, Albert. “Description of Ceratodus, a Genus of Ganoid Fishes, Recently Discovered in Rivers of Queensland, Australia”. Philosophical Transactions of the Royal Society of London, volume 161 (1871). Plate XXX. https://www.jstor.org/stable/pdf/109041.pdf.

The lower jaw of Neoceratodus forsteri, seen from above. From Krefft, Gerard. “Description of a gigantic amphibian allied to the genus Lepidosiren from the Wide-Bay district, Queensland”. Proceedings of the Zoological Society, volume 16 (April 28, 1870). Page 222. https://ia800405.us.archive.org/16/items/biostor-107043/biostor-107043.pdf.

The genus Ceratodus was established in 1837 by the famed Swiss ichthyologist Louis Agassiz based upon teeth which were found in European rock layers dated to the Triassic and Jurassic Periods. Most Ceratodus fossils that are found consist of isolated tooth plates, and different species have been named based largely upon difference in tooth morphology. Twenty-two species of Ceratodus have been named since the genus was first described in 1837. For a long time, Ceratodus was what is known as a “waste basket taxon” – all North American lungfish fossils were ascribed to this genus, regardless of how different they were from each other. Recently, a careful re-examination of lungfish fossils have revealed that these animals are remarkably different from each other and may constitute numerous genera, not just one. If that’s the case, then the overall lifespan of Ceratodus as a genus may be dramatically shorter than was previously supposed (Günther, Albert. “Description of Ceratodus, a Genus of Ganoid Fishes, Recently Discovered in Rivers of Queensland, Australia”. Philosophical Transactions of the Royal Society of London, volume 161 (1871). Page 512).

File:Ceratodus.jpg

Ceratodus, painted by Heinrich Harder. From Animals of the Prehistoric World (1916). Public domain image, Wikimedia Commons. https://commons.wikimedia.org/wiki/File:Ceratodus.jpg.

Ceratodus’ length varied depending on the species. Most sources which I have seen give an average length of 3 feet long. However, one species of Ceratodus may have reached truly gigantic proportions, possibly reaching 10 to 12 feet long. This estimate is based upon a single bone plate, which is the largest-known of any lungfish. The tooth plate was found in central Nebraska in rocks dated to the Miocene or Pliocene Epochs of the Tertiary Period. Shimada and Kirkland hypothesized that the tooth had been carried into central Nebraska by river from older rock layers that were located further to the west within Wyoming, in rocks dated to either the late Jurassic or early Cretaceous Periods. However, the tooth isn’t as banged up as you would expect from such a long journey. It’s possible that the tooth is endemic to central Nebraska, and if that is the case, 1) Ceratodus was alive in North America for a much longer geologic time span than previously supposed, or 2) This species is mis-identified and belongs to a new un-described genus of giant lungfish which lived in central North America about 5 million years ago, or 3) This was a species which happened to have unusually large teeth within its jaws, and the overall length of the animal was much smaller than the 4 meter estimate given by Shimada and Kirkland. Unfortunately, only one tooth plate has been discovered. Until more specimens are found, everything that we have to say about this specimen needs to be taken with a great degree of skepticism. (Kenshu Shimada and James I. Kirkland, “A Mysterious King-Sized Mesozoic Lungfish from North America”. Transactions of the Kansas Academy of Science, volume 114, issue 1 (2011). Pages 135-141. https://www.researchgate.net/publication/261964060_A_Mysterious_King-Sized_Mesozoic_Lungfish_from_North_America).

For the artwork accompanying this article, I decided to change up my style. For this drawing, I chose to evoke the whimsical style of the paleo-art of Patricia Bujard. If you don’t know who Patricia Bujard is, then I highly recommend that you check out her work. She is a children’s author and illustrator with a love for prehistoric life, and I find her artwork adorable. There aren’t too many people who can make an Allosaurus “cute”, but dag-nabbit, she somehow manages to pull it off. You can see her artwork on her WordPress page, Pete’s Paleo Petshop. My own drawing, which you can see below, was made with an ordinary Crayola black marker.

Ceratodus © Jason R. Abdale. February 9, 2021.

Keep your pencils sharp, and in this case, also keep your markers properly stored so they don’t dry out.

Promastodonsaurus

This is Promastodonsaurus, literally meaning “before Mastodonsaurus”. Despite its saurian name, it was not a dinosaur, or even a reptile. It was actually a large amphibian. Fossils of Promastodonsaurus were found in Argentina within the rocks of the Ischigualasto Formation, dated to the middle Triassic Period approximately 230 million years ago. The species was officially named in 1963 by the famed South American paleontologist José Bonaparté, in reference to another large amphibian named Mastodonsaurus which lived in Europe during a slightly later time.

Cladistically-speaking, this animal belonged to a large group of amphibians called the “labyrinthodonts”, so-named because a cross-section of their teeth looked like a maze. Within this broad group is a sub-division called the “temnospondyls”, “the cut vertebrae” because each of their backbones is divided into several parts. The temnospondyls were a diverse group of labyrinthodont amphibians which first appeared during the Carboniferous Period and lasted into the Cretaceous Period – a span of nearly 200 million years. Within the order Temnospondyli is the sub-order “Stereospondyli”, and within this is a division called the capitosaurians, “the head lizards”, so-named due to their freakishly huge heads. Promastodonsaurus was a member of this group. It was essentially a giant meat-eating salamander with the head of an alligator.

The only evidence that we have of this animal is a single partial skull. Based upon its similarity to the skulls of other temnospondyl amphibians within its family, it is believed that the animal’s head measured 45 centimeters long (Hans-Dieter Sues and Nicholas C. Fraser, Triassic Life on Land: The Great Transition. New York: Columbia University Press, 2010. Page 69). This in turn would make the entire animal somewhere in the vicinity of 6 feet long, as big as a medium-sized alligator.

Promastodonsaurus bellmani. © Jason R. Abdale. February 9, 2021.

During the middle Triassic Period, crocodilians did not exist, so the capitosaurians like Mastodonsaurus and Promastodonsaurus essentially filled in that ecological niche as crocodilian analogs. Large amphibians like these would continue to dominate freshwater environments until they were replaced by the phytosaurus, who in turn would be replaced by crocodilians.

 

History Lecture – “The Great Illyrian Revolt” at the Queens Public Library – January 26, 2021

Greetings everyone! On January 26, 2021, I conducted my first ever public lecture as a historian when I delivered a talk for the Queens Public Library via WEBEX concerning the Great Illyrian Revolt, a massive uprising which took place against the Roman Empire from 6 to 9 AD. The lecture was recorded on the host’s personal computer, and she sent me the link to the video, but I didn’t know how to download this video file onto my own computer until a few hours ago. After some very frantic computer work, here it is! The video lasts for a just a tad longer than an hour and twelve minutes. I hope you enjoy it.

If you like this lecture please purchase a copy of my book The Great Illyrian Revolt: Rome’s Forgotten War in the Balkans, AD 6-9, published by Pen & Sword Books in 2019.

February 2 – The Feast of Ceres and the Blessing of the Seeds

Today is February 2. Most Americans know this as “Groundhog Day” in which, according to their superstitions, a groundhog is able to predict if warm or cold weather will come. The story is that if a groundhog emerges from its burrow and sees its shadow, it will become frightened by it and scurry back inside. The act of returning to its burrow signifies that Winter is still here and it’s not practical to go outside looking for food just yet. However, if the groundhog exits its underground home and does not see its shadow, it will stay outside. This symbolizes that the groundhog is not afraid to venture out from its place of Winter hibernation and that Spring is right around the corner.

Many people nowadays scoff at such nonsense. How can an animal predict the coming of Spring? But did you know that there is an ancient religious background to this modern-day ritual? The beginning of February is important in a few religious calendars. It’s the time of the Feast of Ceres, the ancient Roman goddess of agriculture and the patron god of farmers; Ceres was the Roman version of the Greek goddess Demeter. It’s also the date for the ancient Celtic holy day of Imbolc. In ancient Ireland, the beginning of February was marked by a feast dedicated to the goddess Brigid, who was later turned into a Catholic Christian saint. Finally, early February marks the Catholic Christian festival of Candle Mass, which is either held in honor of the Virgin Mary or the day that the infant Jesus Christ was officially presented to the Jewish temple. This day was marked by a great lighting of candles in the churches and carried in processions, and it has been proposed that this ritual procession of people carrying candles originated in ancient Rome, because the Romans performed a nearly identical ritual in commemoration of the purification god Februus (1)

All three of these religious days have one thing in common: early February, either February 1 or 2, marks the half-way point between the coming of Winter and the coming of Spring. The beginning of February celebrates that Winter is half-way over, that the days are getting longer, and that warmer weather is on its way.

The ancient Roman seasonal calendar was different from ours. To us, the Vernal Equinox in late March marks the beginning of Spring, but to the ancient Romans, the Vernal Equinox marked the middle of Spring. To them, the real beginning of Spring was in early February, somewhere between February 1-4. Therefore, to the Romans, February 2 was their true Spring Festival.

Now that you know that warmer weather is coming, you need to get ready to plant your crops. In an earlier post, which you can read here, I described the ancient Roman agriculture festivals that took place in late January and early February. In that article, I stated that the Romans conducted a pair of religious rituals several days apart dedicated to the Mother Earth goddess Tellus and agriculture goddess Ceres. The Feast of Tellus, which was customarily observed on January 24 (although it didn’t always fall on this date), served to purify the soil by removing any pests and diseases in it and also called upon the Mother Earth goddess to bring good weather and other profitable growing conditions. The purification process would take several days, probably depending on how large your field was. Then on February 2, the second of the pair was celebrated, a festival dedicated to the goddess Ceres.

Like the first festival, the second was designed with the goal of purification. February 2 was marked by the Blessing of the Seeds, in which the Roman priests offered sacrifices of pork and wheat cakes, symbolizing livestock and crops, to Ceres and asked her to bless the seeds which they were about to plant into the ground and to remove any impurities from them, such as fungus, disease, or pests. Once all of the prayers and sacrifices had been made, the farmers planted the purified seeds into the purified soil (2).

The seeds which the Romans were about to plant had been kept in storage since October. It was prudent for farms to set aside the seeds that they intended to plant the following year. However, to keep these seeds safe, they needed to be locked away. If anything should happen to them, such as animals eating them or leaving them out to go moldy and rotten, there would be no food and the country would be gripped with famine. So, once the Autumn harvest was taken in, the Romans placed the following year’s seeds into underground storage containers, which were dedicated to Ceres. You can read more about this by clicking here (3).

The ancient Roman poet Ovid says that in the archaic past, the Romans would only offer grain and salt to their gods. However, they later added animal sacrifices to their rituals, and says that Ceres was the first god to have this done in her honor. On her feast day, a pig was sacrificed to her, supposedly as punishment for pigs uprooting a farmer’s crops. As Ovid relates, “Ceres was first to delight in the blood of the greedy sow, her crops avenged by the rightful death of the guilty creature. She learned that in Spring the grain, milky with sweet juice, had been uprooted by the snouts of bristling pigs. The swine were punished, terrified by that example” (4).

“Satisfy the eager farmers with full harvest, so they reap a worthy prize from their efforts. Grant the tender seeds perpetual fruitfulness, don’t let new shoots be scorched by cold snows. When we sow, let the sky be clear with calm breezes, sprinkle the buried seed with heavenly rain. Forbid the birds, that prey on cultivated land, to ruin the cornfields in destructive crowds. You too, spare the sown seed, you ants, so you’ll win a greater prize from the harvest. Meanwhile let no scaly mildew blight its growth, and let no bad weather blanch its colour, may it neither shrivel, nor be over-ripe and ruined by its own rich exuberance. May the fields be free of darnel that harms the eyesight, and no barren wild oats grow on cultivated soil. May the land yield rich interest, crops of wheat and barley, and spelt roasted twice in the flames” (5)

Note that Ovid makes NO MENTION of an agricultural festival occurring on February 2. All of the information that we have about this is mentioned in conjunction with the activities which took place on January 24.

Once all of the religious rituals had been conducted, the farmers could get to work sowing the seeds on their land. This was an important event in the minds of the ancient Romans. These were the first seeds planted in the year, and whether these seeds would do well or not would be a sign to the farmers about what the rest of the year would be like for them. If these first seeds did well, their Autumn harvest would be bountiful, but if they did poorly, they were likely going to suffer famine. In this way, we can see a similarity to the holiday of Groundhog Day – the good or bad fortune observed on this one day determines how things would play out in the future.

So on February 2, as you see snow blowing outside your window, be comforted in knowing that you are halfway towards sunshine and warmer days. Pray to Ceres for a good growing season for the coming Spring. Pray to Ceres to protect your seeds against birds, bugs, and bad weather. Offer sacrifices of pork and wheat cakes upon the household hearth.

Source citations

  1. John Audley, A Companion to the Almanack, 2nd Edition. London: 1804. Page 24; Reverend Alban Butler, The Lives of the Saints, Volume 2. Derby: Thomas Richardson & Son, 1798. Pages 34-42; Augustine Calmet, Calmet’s Great Dictionary of the Holy Bible, Volume II. Charlestown: Samuel Etheridge, Jr., 1813; Edward Augustus Kendal, Pocket Encyclopedia, or, A Dictionary of Arts, Sciences, and Polite Literature, Volume I. London: 1811. Page 329; Hipolito San Joseph Giral del Pino, A Dictionary: Spanish and English, and English and Spanish. London: 1763.
  2. Ovid, Fasti, book 1, January 24.
  3. William Warde Fowler, “Mundus Patet. 24th August, 5th October, 8th November”. Journal of Roman Studies, volume 2 (1912). Pages 25‑33; Thomas Morell and William Duncan, An Abridgement of Ainsworth’s Dictionary; English and Latin, Revised Edition. Edinburgh: Oliver and Boyd, 1862. Pages 29-30; Mark Bradley, “Crime and Punishment on the Capitoline Hill”. In Mark Bradley, ed., Rome, Pollution and Propriety: Dirt, Disease and Hygiene in the Eternal City from Antiquity to Modernity. Cambridge: Cambridge University Press, 2012. Page 120.
  4. Ovid, Fasti, book 1, January 9.
  5. Ovid, Fasti, book 1, January 24.

Bibliography

  • Audley, John. A Companion to the Almanack, 2nd Edition. London: 1804.
  • Bradley, Mark. “Crime and Punishment on the Capitoline Hill”. In Mark Bradley, ed., Rome, Pollution and Propriety: Dirt, Disease and Hygiene in the Eternal City from Antiquity to Modernity. Cambridge: Cambridge University Press, 2012.
  • Butler, Reverend Alban. The Lives of the Saints, Volume 2. Derby: Thomas Richardson & Son, 1798.
  • Calmet, Augustine. Calmet’s Great Dictionary of the Holy Bible, Volume II. Charlestown: Samuel Etheridge, Jr., 1813
  • Fowler, William Warde. “Mundus Patet. 24th August, 5th October, 8th November”. Journal of Roman Studies, volume 2 (1912). Pages 25‑33. http://penelope.uchicago.edu/Thayer/E/Journals/JRS/2/Mundus*.html.
  • Kendal, Edward Augustus. Pocket Encyclopedia, or, A Dictionary of Arts, Sciences, and Polite Literature, Volume I. London: 1811.
  • Morell, Thomas; Duncan, William. An Abridgement of Ainsworth’s Dictionary; English and Latin, Revised Edition. Edinburgh: Oliver and Boyd, 1862.
  • Pino, Hipolito San Joseph Giral del. A Dictionary: Spanish and English, and English and Spanish. London: 1763.
  • Ovid, Fasti, book 1, January 9. https://www.poetryintranslation.com/PITBR/Latin/OvidFastiBkOne.php.
  • Ovid, Fasti, book 1, January 24. https://www.poetryintranslation.com/PITBR/Latin/OvidFastiBkOne.php.

 

February 1 – The Month of Februus, the Ancient Roman God of Purification

In the ancient Roman calendar, several of the months are named after gods in the Roman pantheon. January is named after Janus, the god of new beginnings. March is named after Mars, the god of war. But what about February? February is the month of Februus, the god of purification. The name Februus comes from the Latin verb februa (which may have either Etruscan or Sabine roots), which means “to purge, purify, or cleanse”. The word “fever” is based on the same origin as the name “February”, because the Romans believed that you could purge sickness from your body by sweating it out of your system (1).

In addition to having the entire month dedicated in Februus’ honor, the ancient Romans also had a specific day dedicated to him in their calendar. This was called the Februalia, the Feast of Februus. In one source, it says that the Februalia purification ritual spanned from February 13 to 15 (2), but in all other sources that I have seen, it states that it only took place on the 15th. Later, the purification rituals of the Februalia were absorbed into the fertility ritual of the Lupercalia, which you can read about in more detail here.

In the past, the Roman calendar began with the month of March and ended with the month of February. Mars was seen as the divine father of the Romans, for he was the father of their first king Romulus; the year began with the month that bore his name. February, the final month of the calendar, was regarded as the death of the year, and consequently February was known for reverence to the dead (3). Traditionally, Roman government officials began their term-of-office on the first day of the year (March 1st) and exited on the last day of the year (February 28th or 29th). However, during the 150s to 130s BC, several important changes occurred within the Roman Republic, and many of these changes had to do with the Roman military campaigns in Spain. Military campaigns almost always began in March or April, when the temperature warmed, the snows melted, and the Roman Army could move. However, the immensities of the fighting in Spain meant that Roman military commanders were given precious little time to organize their campaigns. As a result of the wars in Spain, the rules and conventions of government needed to be changed due to the necessities of waging military operations in that theater, including extending the term-of-office for certain officials in order for them to more effectively carry out their duties, and even changing the Roman calendar. It was decided to shift the months of the calendar around. January and February, which had previously been the eleventh and twelfth months, were now moved to the beginning of the year to serve as the first and second months. Roman politicians and military commanders now assumed their powers on January 1 instead of March 1, which gave them at least sixty more days to prepare their troops for the upcoming military campaigns. This is also the reason why the months of September (literally translated to “Month Number 7”), October, November, and December now serve as the ninth, tenth, eleventh, and twelfth months of the year (4).

The Roman poet Ovid writes about the purification rituals of February in his Fasti:

“The fathers of Rome called purification ‘februa’. Many things still indicate that meaning for the word. The high priests ask the King and the Flamen for woolen cloths, called ‘februa’ in the ancient tongue. When houses are cleansed, the roasted grain and salt, the lictor receives, are called by the same name. The same name too is given to the branch, cut from a pure tree, whose leaves wreathe the priests’ holy brows. I’ve seen the priest’s wife (the Flaminica) ask for ‘februa’, and at her request she was given a branch of pine. In short anything used to purify our bodies, had that title in the days of our hairy ancestors. The month is so called, because the Luperci cleanse the earth with strips of purifying hide, or because the time is pure, having placated the dead, when the days devoted to the departed are over. Our ancestors believed every sin and cause of evil could be erased by rites of purification. Greece set the example: she considered the guilty could rid themselves of sins by being purified” (5)

Ovid also states that a gathering was held every February 1 at the Forest of Alernus, located where the Tiber River empties into the Mediterranean Sea. Unfortunately, he does not provide any reason for this assembly of people at this wood, nor does he go into any description as to what activities occurred there. Elsewhere, at the tomb of Numa Pompilius and at Jupiter’s temple of the Capitoline Hill, a sheep was sacrificed. (6)

Ovid also states that February 1 marked the date that at least two temples were built dedicated to the goddess Juno, the queen of the Roman gods. However, Ovid remarks that these temples had long fallen into ruins by the time that he was writing (7).

Source citations

  1. Definitions and Translations. “Februa”. https://www.definitions.net/definition/februa.
  2. Definitions and Translations. “Februa”. https://www.definitions.net/definition/februa.
  3. Ovid, Fasti, book 2, introduction.
  4. Rome and the Barbarians, lecture 8 – “The Roman Conquest of Spain”.
  5. Ovid, Fasti, book 2, introduction.
  6. Ovid, Fasti, book 2, February 1.
  7. Ovid, Fasti, book 2, February 1.

Bibliography

An Announcement: I’ll be giving a public lecture on ancient Roman history!

Greetings all! I am happy to report that I will be delivering my first-ever public lecture as a historian. I will be giving a talk about the Great Illyrian Revolt of 6-9 AD, one of the biggest, most consequential, and least-studied military conflicts in ancient Roman history.

The lecture will be hosted by the Queens Public Library and will be held virtually on WEBEX on Tuesday January 26 from 4:00-5:00 PM eastern time. It’s free, and you don’t need a library card or a library account to attend – you just need access to a computer. I have included the official Queens Public Library advertising announcement below. You can also click on the website link here: https://www.queenslibrary.org/calendar/fyi-the-great-illyrian-revolt-with-jason-r-abdale/002113-1220.

January 24 – The Feast of Tellus: Ancient Rome’s “Earth Day”

In ancient Rome, late January marked the beginning of the agricultural calendar because this was the time that the farmers of ancient Italy prepared to plant their crops for the new year. This important stage consisted of a multi-day purification period dedicated to Tellus, the goddess of Mother Earth, and to Ceres, the goddess of agriculture. In the city of Rome itself, this feast day was known as the Sementivae, “the Festival of Seed Sowing”. In the rural farm-covered countryside, the same festival was known as the Paganalia, literally “the Country Festival” (1).

 

The Queens County Farm Museum, located only a few miles away from my house, in the midst of Winter. Photograph by Sarah Meyer, Queens County Farm Museum (December 31, 2018), used with permission.

 

The poet Ovid states that the “Festival of Seed-Sowing” was not celebrated on a fixed day in the Roman calendar, but was appointed by the priests: “That day is set by the priests”, he affirms. “Why are you looking for moveable feasts in the calendar? Though the day of the feast’s uncertain, its time is known, when the seed has been sown and the land’s productive” (2). The reason why the festival did not occur on a fixed day (but it usually began on January 24) is because of the weather. You did not want to plant your seeds when the weather was still bad, because your seeds were likely to be destroyed and there would be a famine. So, the priests decided when the appointed day that the planting ritual should take place on be based upon how amenable the season was.

The beginning to the ancient Roman farmer’s preparations for the new growing season was a two-part affair. The Feast of Tellus, which took place in late January, was the date of the purification/blessing of the earth – it was important to bless the ground before the seeds were sown. The Feast of Ceres, which took place a few days later in early February, was marked by the blessing of the seeds themselves.

The opening festivities were dedicated to Tellus, the Mother Earth goddess; from her was born all of the life that you see around you. Therefore, I suppose that January 24 was ancient Rome’s version of “Earth Day”. Because Mother Earth was responsible for controlling all things related to the natural world, such as the weather, wild animals, and especially greenery and growth, farmers offered sacrifices and prayers to her to ensure a good growing season. A pregnant sow and wheat cakes, symbolizing livestock and crops, were offered up by families upon the household hearths. With this sacrifice, people prayed for a good growing season as well as protection for their crops against birds, insects, cold weather, drought, fungus, and weeds. People called upon Tellus to bless and purify their soil so that any pests or diseases that might damage their crops would be removed, and to pray for a prosperous harvest that Autumn (3).

Several days later in early February, usually February 2, the second part of this feast would take place. February 2 was dedicated to Ceres, the goddess of agriculture and the patron god of farmers. What had previously occurred in late January was the blessing and purification of the earth, which was a multi-day process. Now that the soil had been ritually cleaned, the seeds could be planted within it. Just like with the Feast of Tellus several days prior, prayers were spoken and sacrifices were made. Like the Feast of Tellus, the Romans offered pork and wheat cakes, symbolizing livestock and crops, to Ceres and asked for her to bless the seeds that they were about to plant and to remove any impurities from them, such as fungus, disease, or pests. Once all of the prayers and sacrifices had been made, the farmers planted the purified seeds into the purified soil (4). In the words of the poet Ovid…

“You bullocks, crowned with garlands, stand at the full trough; your labour will return with the warmth of spring. Let the farmer hang the toil-worn plough on its post: The wintry earth dreaded its every wound. Steward, let the soil rest when the sowing is done, and let the men who worked the soil rest too. Let the village keep festival: farmers, purify the village and offer the yearly cakes on the village hearths. Propitiate Earth and Ceres, the mothers of the crops, with their own corn and a pregnant sow’s entrails. Ceres and Earth fulfill a common function: one supplies the chance to bear, the other the soil. Partners in toil, you who improved on ancient days replacing acorns with more useful foods, satisfy the eager farmers with full harvest, so they reap a worthy prize from their efforts. Grant the tender seeds perpetual fruitfulness, don’t let new shoots be scorched by cold snows. When we sow, let the sky be clear with calm breezes, and sprinkle the buried seed with heavenly rain. Forbid the birds that prey on cultivated land to ruin the cornfields in destructive crowds. You too, spare the sown seed, you ants, so you’ll win a greater prize from the harvest. Meanwhile let no scaly mildew blight its growth, and let no bad weather blanch its colour. May it neither shrivel, nor be over-ripe and ruined by its own rich exuberance. May the fields be free of darnel that harms the eyesight, and no barren wild oats grow on cultivated soil. May the land yield rich interest, crops of wheat and barley, and spelt roasted twice in the flames. I offer this for you, farmers, do so yourselves, and may the two goddesses grant our prayers” (5).

Ovid says that in the archaic past, the Romans would only offer grain and salt to their gods. However, they later added animal sacrifices to their rituals, and says that Ceres was the first god to have this done in her honor. On her feast day, a pig was sacrificed to her, supposedly as punishment for pigs uprooting a farmer’s crops. As Ovid relates, “Ceres was first to delight in the blood of the greedy sow, her crops avenged by the rightful death of the guilty creature. She learned that in Spring the grain, milky with sweet juice, had been uprooted by the snouts of bristling pigs. The swine were punished, terrified by that example” (6).

Marcus Terentius Varro reports that at the Temple of Tellus, there was a map of Italy painted on one of the walls. The reason for this is given by a Roman knight named Gaius Agrius, who was an acquaintance of Varro’s: “You have all travelled through many lands; have you seen any land more fully cultivated than Italy?” (7).

Source citations:

  1. Ovid, Fasti, book 1, January 24; William Warde Fowler, The Roman Festivals of the Period of the Republic: An Introduction to the Study of the Religion of the Romans. London: Macmillan and Co., Ltd., 1899. Pages 294-295; Nova Roma. “Paganalia”. http://www.novaroma.org/nr/Paganalia.
  2. Ovid, Fasti, book 1, January 24.
  3. Ovid, Fasti, book 1, January 9.
  4. Ovid, Fasti, book 1, January 24.
  5. Ovid, Fasti, book 1, January 24.
  6. Ovid, Fasti, book 1, January 24.
  7. Marcus Terentius Varro, De Re Rustica, book 1, chapter 2.

Bibliography:

 

January 16, 7 BC – The Day that Germany Surrendered to Rome

The date of January 16, 7 BC is important for both Roman and German history.

Ten years earlier in the year 17 BC, three German tribes crossed the Rhine and raided Gaul, which was controlled by the Roman Empire. It wasn’t long before the barbarians ran into a Roman cavalry unit and forced them to retreat. Pursuing them, the Germans stumbled upon the commander of the 5th Legion, Marcus Lollius, and in the skirmish, the Germans captured the 5th Legion’s eagle. This event would provide the pretext for a Roman invasion of Germania (1).

A map of the Germanic tribes, circa 15 BC. Illustration by Jason R. Abdale, 2013.

In 13 BC, Caesar Augustus dispatched his 25-year-old stepson Drusus Claudius Nero to lead a military campaign against the Germanic tribes. An experienced commander who had won some fame in the conquests of Rhaetia and Vindelicia, the invasion of Germania would be a prestigious commission. He arrived on the Rhine River that same year and surveyed the situation, collecting as much information as possible. Throughout the following year, he built a series of forts along the Gallic side of the Rhine to serve as staging posts, he stockpiled supplies, and he accumulated a mass of intelligence from his scouts and recon forces. After he felt that he had enough men and enough info, he was ready (2).

In 11 BC, Drusus Claudius Nero designated Fort Vetera (modern-day Xanten) as his operation headquarters. Rome’s campaign to conquer western Germania began that year when Drusus’ men intercepted another Germanic raiding party that had crossed into Gaul, and beat them so hard that the Germans were forced to run. Afterwards, Drusus and his soldiers crossed the Rhine – the first time that a Roman army had crossed the Rhine since the days of Julius Caesar – and proceeded to lay waste to the land. In a single campaign season, he defeated four German tribes (3).

In the Spring of 10 BC, Drusus’ men once again attacked the border tribes, and then advanced inland. His troops pushed as far east as the Weser River, but they had to stop because they had run out of supplies. As the Roman army marched back to their winter quarters, they were ambushed by a large force of Germanic warriors. The Germans inflicted heavy casualties upon Drusus’ army and came very close to completely destroying it. However, the barbarians were cocky and believed that this would be an easy victory, but Drusus rallied his forces and they fought their way out of the ambush. Drusus led the survivors back to safety, but the Germans pursued them and harassed them the whole way. Despite this loss, the overall campaign was a success. Drusus returned to the city of Rome during Winter to give an account of his actions. Impressed with what he had accomplished so far, it was decided that a triumphal arch was to be erected in his honor. (4).

In the spring of 9 BC, Drusus was once again in action against the Germans. He spent the whole of that campaign season fighting against one tribe, the powerful Chatti tribe that occupied a large piece of southwestern Germania, and who may have been the third-strongest of all of the Germanic tribes. By the end of the campaign season, they were still not yet subdued (5).

In the spring of 8 BC, defying bad omens for the coming year, Drusus resumed his fight against the Chatti and pushed further eastwards towards the Elbe River. Once he reached this point, he and his men turned back, but disaster struck when Drusus was thrown off of his horse and broke his leg. The injury quickly became infected. After languishing for thirty days, Drusus Claudius Nero died of gangrene at the height of his glory. His body was brought back to Rome for a hero’s funeral, while his loyal soldiers erected a monument to him in Mainz, which can still be seen today. It was also decided to posthumously award him the honorific agnomen “Germanicus”, a name that would be borne by all of his male descendants (6).

The Drusus Monument, located in Mainz, Germany. Photograph by Carole Raddato (September 5, 2013). Creative Commons Attribute Share Alike 2.0 Generic license.

Drusus’ untimely death did not put a halt to Rome’s military operations in western Germania. With Drusus dead, his older brother Tiberius took command. At first, he was more interested in consolidating and controlling the territories that Drusus’ men had taken the previous year. Tiberius and his troops went up and down the country during that winter, subduing the tribes and suffering minimal or no losses (7).

Members of Legio V Macedonica, an ancient Roman re-enactment group based in Russia, march through the snow. Image courtesy of Legio V Macedonica, used with permission.

Finally, the Germanic tribes decided that they had enough. The Roman poet Ovid states in his Fasti that, after many years of war, the western Germanic tribes surrendered to Tiberius Claudius Nero on January 16, 7 BC. To commemorate the peace treaty, Tiberius ordered the construction of a shrine to the goddess Concordia, the goddess of peace, harmony, and friendship. Cassius Dio relates that for the rest of 7 BC, all of Germania was quiet. In the year 6 BC, confident that everything in Germania had been taken care of, Tiberius retired to the island of Rhodes (8).

Bust of Tiberius Claudius Nero. Museo Archaeologico Regionale, Palermo, Sicily. From Wikimedia Commons, public domain image.

Unfortunately, the German barbarians’ surrender to Rome on that winter day did not create a lasting peace. In the year 1 AD, the Germanic tribes revolted against the Roman military occupation of their land, a revolt that would take three years to suppress (9).

In the year 10 AD, the year following the disaster at the Battle of Teutoburg, the old temple to Concordia which lay within the city of Rome, and which had been built many years earlier and had fallen into disrepair, was restored and re-dedicated. This effort was funded using the spoils of war that had been taken in battle against the Germans and the Illyrians. Tiberius Claudius Nero was the one who performed the dedication ceremony, and the names of both he and his dead bother Drusus were inscribed upon it (10).

This temple that’s mentioned in the writings of Suetonius and Cassius Dio might be the same as the “shrine” to Concordia that Ovid is referring to, but I doubt it. Ovid specifically states that Tiberius built a shrine to Concordia specifically in response to the surrender of the German tribes on January 16, 7 BC, which brought peace to that region of the world. I find it a bit off-putting for Tiberius to have dedicated a shrine in direct response to establishing peace with the Germans the year after the Germans massacred three Roman legions in the region of Teutoburg; some people might find such an action to be exceptionally tactless. Therefore, I believe that the shrine and the temple are two separate structures: one established immediately after the peace treaty was made in 7 BC, and another that was restored and dedicated in 10 AD.

 

Source citations:

  1. Cassius Dio, The Roman History, book 54, chapter 20; Gaius Velleius Paterculus, The Roman History, book 2, chapter 97.
  2. Adrian Murdoch, Rome’s Greatest Defeat. Sutton Publishing Limited, 2006. Pages 31-33.
  3. Cassius Dio, The Roman History, book 54, chapter 32.
  4. Cassius Dio, The Roman History, book 54, chapter 33.
  5. Cassius Dio, The Roman History, book 54, chapter 36.
  6. Ovid, The Heroïdes, or Epistles of the Heroines; The Amours; Art of Love; Remedy of Love; and, Minor Works of Ovid. G. Bell, 1893. Page 503; The Germanic Tribes, episode 1 – “Barbarians against Rome”; Livy, Periochae, from book 142; Cassius Dio, The Roman History, book 55, chapters 1-2; Suetonius, The Twelve Caesars, book 3, chapter 7; book 5, chapter 1.
  7. Gaius Velleius Paterculus, The Roman History, book 2, chapter 97.
  8. Ovid, Fasti, book 1, January 16; Cassius Dio, The Roman History, Book 55, chapters 6, 9.
  9. Cassius Dio, The Roman History, book 53, chapter 26; Gaius Velleius Paterculus, The Roman History, book 2, chapters 104-106.
  10. Cassius Dio, Roman History, book 56, chapter 25; Suetonius, The Twelve Caesars, book 3, chapter 20.

 

Bibliography:

 

January 11 and 15 – The Feast of Carmenta, the Ancient Roman Goddess of Prophesy and Childbirth

Will it be a good year for the crops? Are you going to meet the man of your dreams? Should you invest your dinarii in your deadbeat brother-in-law’s latest get-rich-quick scheme? Maybe you should consult Carmenta, the ancient Roman goddess of prophecy and childbirth. Her eyes will see into the future and let you know what awaits you.

There’s a legend that Carmenta, or Carmentis as her name is otherwise given, was originally a female prophet from the Greek region of Arcadia; her name is also recorded as either Themis or Nicostrata. Carmenta was unusual in that, when she would fall into a hypnotic trance, she would give out her prophesies in song form – hence she was known as Carmenta, which means “the chanter”. However, she did not always possess this gift. She was married to Pallas, the ruler of Arcadia, but her son Evander was the product of a union between her and the god Hermes/Mercury. It was not until “her spirit absorbed the heavenly fire” (1), as Ovid puts it, that she acquired the gift of prophesy. Following Pallas’ murder by his son, she and Evander were forced to flee from their native Greek homeland, and eventually landed at the mouth of the Tiber River in west-central Italy. In those days, the Italian Peninsula was inhabited exclusively by small tribal societies. When she arrived at the mouth of the Tiber, she experienced a divine vision in which she saw the arrival of a prince, the founding of a great city on the river’s bank, and that city’s rise to imperial glory. In later years, the Romans would venerate Carmenta as the woman who foresaw the coming of Prince Aeneas, the establishment of the city of Rome, and the creation of the Roman Empire, and would elevate her to the status of a goddess of prophesy. He son Evander established a community on the Tiber which he named Pallantium, and it was here that Prince Aeneas of Troy came seeking shelter and his native kingdom was destroyed by the Achaeans (2).

However, there’s another story stating that Carmenta is actually one of the Fates, a group of divine entities who were responsible for the ebb and flow of people’s lives. Specifically, Carmenta was the Fate responsible for looking after mothers in childbirth and determining the lives of children. As such, Roman mothers paid a great deal of reverence to her, hoping that in pleasing her, she would grant their children good health and a long life. In an age when child mortality was very high, this was a very real worry. Another concern was the mother not surviving childbirth. In pre-modern times, mothers dying in childbirth was an unfortunately frequent occurrence. Praying to Carmenta to look after you during those difficult hours might grant you her favor (3).

A small shrine (note that the Roman authors uses the words fanum “shrine” or sacellum, “chapel” to describe the building rather than templum or aedes both of which mean “temple”) dedicated to Carmenta, whose construction was funded by Roman mothers, stood at the base of the Capitoline Hill next to the Porta Carmentalis, the Gate of Carmenta. Roman legend says that the shrine was constructed directly atop the site of what once was Carmenta’s house. Carmenta’s priest was known as the Flamen Carmentalis, as recorded by Marcus Tullius Cicero (4).

The story behind how and why Carmenta’s shrine was constructed is almost comical. In the year 215 BC, the Roman Senate passed a law called the Lex Oppia, which stated that from now on Roman women were forbidden from riding in litters or driving horse-drawn carriages (carpentum) within the city of Rome; previously, this was not an issue. Infuriated at this sexist discrimination, the women of Rome resolved that, as a form of payback, they would never have sex with their husbands until this nonsensical law was dispensed with. For an astounding twenty years, men and women “went without”. In 195 BC, this law was finally repealed, ostensibly because the birth rate within the city of Rome had sharply dropped and the Roman Senate was concerned that the city might suffer a population decline. With the law gone, wives once again returned to their husband’s beds, and that year, the city of Rome experienced a baby-boom. The mothers were grateful that so many children had been born, and born without any difficulties or tragedies, that they paid to have a shrine dedicated in honor of Carmenta, who they believed had a hand in ensuring that their children were strong and healthy and also ensuring that they themselves did not suffer or die as a result. (5).

A replica of an ancient Roman carpentum carriage. Romisch-Germanisches Museum, Cologne, Germany. Photography by Carole Raddato (October 18, 2012). Creative Commons Attribution-Share Alike 2.0 Generic license.

The date of the Carmentalia, the Feast of Carmenta, which is mentioned by Marcus Terentius Varro (Liguae Latina, VI:12) was held on tJanuary 11 and January 15; the first date in in reference to when Carmenta and her son Evander left Arcadia, and the second date is in commemoration of when the Lex Oppia was repealed (6). One source that I have seen says that it was a multi-day festival spanning nearly a week, beginning on January 11 and ending on January 15. However, every other source which I looked at claims that these two dates were the only dates that celebrations were carried out, so there would have been a three day long gap in between the festivities. The Roman poet Ovid states that venerations to Carmenta took place only on January 11 and 15, and not on the days in between. The Praenestine Calendar, the Maffeian Calendar, and the Caeretan Calendar all indicate the occurrence of this festival on the dates of January 11 and January 15 with the letters KARM, KAR, or CAR. In Philocalus’ Calendar, the date of January 11 is marked with the words Dies Carmentariorum, “the Day of the Carmentalia”, but there is no similar description for January 15. Likewise in Polemius Silvius’ calendar, January 11 is marked with the description Carmentalia de nominee matris Evandri, “the Feast of Carmenta, the name of the mother of Evander”. Yet again, Silvius does not provide a similar description for January 15 (7).

One source infers that the original feast of Carmenta occurred solely on January 11, and it wasn’t until later that a second feast day dedicated to her was enacted on January 15 (8). Considering that some of the ancient Romans records give the date of the Carmentalia only on January 11 and not on both days, I am inclined to believe this explanation. The Carmentalia was celebrated exclusively by women, who would give offerings at her shrine known as sacerdus carmentalis (9). It was forbidden to bring into Carmenta’s shrine anything made of leather or animal pelts, since it was unfitting that things associated with death should be brought into a shrine to a goddess whose purpose was to safeguard life (10).

Not only was Carmenta regarded as a guardian goddess of mothers in childbirth, but apparently her gift of prophesy also made her sought out by anyone, be they man or woman, who wished to know the future. As the poet Ovid records, “Where shall I find the cause and nature of these rites? Who will steer my vessel in mid-ocean? Advise me, Carmentis, you who take your name from song, and favour my intent, lest I fail to honour you” (11). Although perhaps I may be reading too much into Ovid’s tendency for poetic flourish. Regardless of whether Ovid’s entreaty was a reference to Carmenta being frequently consulted about the future, or if he just wanted her to guide his muse in his writings (which is the explanation I favor), praying for divine guidance on decisions to be made concerning important events has always been with us, and always will be.

Source citations:

  1. Ovid, Fasti, book 1, January 11.
  2. Ovid, Fasti, book 1, January 11; Plutarch, Roman Questions, #56; Pierre Danet, A Complete Dictionary of the Greek and Roman Antiquities. London: John Nicholson, 1700; The Gentleman and Lady’s Key to Polite Literature, or, A Compendious Dictionary of Fabulous History. London: J. Newbury, 1767; Raffaele Pettazzoni, Essays on the History of Religions. Translated from Italian to English by H. J. Rose. Leiden: E. J. Brill, 1967. Page 112.
  3. Plutarch, Roman Questions, #56; Ovid, Fastorum Libri Sex: The Fasti of Ovid, Volume 2. Edited and translated by James George Frazer. Cambridge: Cambridge University Press, 2015. Pages 177-178, footnote I.462.
  4. Plutarch, Roman Questions, #56; Ovid, Fastorum Libri Sex: The Fasti of Ovid, Volume 2. Edited and translated by James George Frazer. Cambridge: Cambridge University Press, 2015. Page 180, footnote I.462; Page 182, footnote I.462; Page 188, footnote I.467.
  5. Plutarch, Roman Questions, #56; Pierre Danet, A Complete Dictionary of the Greek and Roman Antiquities. London: John Nicholson, 1700; A Dictionary of All Religions, Ancient and Modern, whether Jewish, Pagan, Christian, or Mahometan. London: James Knapton, 1704; Raffaele Pettazzoni, Essays on the History of Religions. Translated from Italian to English by H. J. Rose. Leiden: E. J. Brill, 1967. Pages 110-111.
  6. Pierre Danet, A Complete Dictionary of the Greek and Roman Antiquities. London: John Nicholson, 1700.
  7. Ovid, Fastorum Libri Sex: The Fasti of Ovid, Volume 2. Edited and translated by James George Frazer. Cambridge: Cambridge University Press, 2015. Page 180, footnote I.462.
  8. Raffaele Pettazzoni, Essays on the History of Religions. Translated from Italian to English by H. J. Rose. Leiden: E. J. Brill, 1967. Page 111.
  9. Ephraim Chambers, Cyclopaedia, or, An Universal Dictionary of Arts and Sciences, Volume 1, Fifth Edition. London: 1741.
  10. Raffaele Pettazzoni, Essays on the History of Religions. Translated from Italian to English by H. J. Rose. Leiden: E. J. Brill, 1967. Page 111.
  11. Ovid, Fasti, book 1, January 11.

 

Bibliography:

  • A Dictionary of All Religions, Ancient and Modern, whether Jewish, Pagan, Christian, or Mahometan. London: James Knapton, 1704.
  • The Gentleman and Lady’s Key to Polite Literature, or, A Compendious Dictionary of Fabulous History. London: J. Newbury, 1767.
  • Chambers, Ephraim. Cyclopaedia, or, An Universal Dictionary of Arts and Sciences, Volume 1, Fifth Edition. London: 1741.
  • Danet, Pierre. A Complete Dictionary of the Greek and Roman Antiquities. London: John Nicholson, 1700.
  • Ovid. Fasti, book 1, January 11. https://www.poetryintranslation.com/PITBR/Latin/OvidFastiBkOne.php.
  • Ovid. Fastorum Libri Sex: The Fasti of Ovid, Volume 2. Edited and translated by James George Frazer. Cambridge: Cambridge University Press, 2015.
  • Plutarch. Roman Questions, #56. http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Plutarch/Moralia/Roman_Questions*/home.html.
  • Pettazzoni, Raffaele. Essays on the History of Religions. Translated from Italian to English by H. J. Rose. Leiden: E. J. Brill, 1967.