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April 28 – The Floralia: The Ancient Roman Flower Festival

Get ready for some ancient Roman flower power, dude! April 28 was date of the Floralia, a festival dedicated to the goddess Flora, the ancient Roman goddess of flowers and fertility. Flora was associated with Spring, the season of new life and color, and her feast day was a lavish festival dedicated to honoring and celebrating the spring season. There were theatrical performances, competitions, and games. Bright multi-colored clothing was worn by the people to emulate the various flower colors, and women wore wreathes of flowers around their heads and laced into their hair. In ancient Rome, April 28 was a day to let your freakus flaggus flyus!!!

Image © Jason R. Abdale. November 10, 2018.

The origins of this holiday are somewhat difficult to determine. On the face of it, it would appear that the ancient Romans dedicated this holiday to the goddess Flora to celebrate the coming of Spring. Throughout the ages and among numerous civilizations, flowers are regarded as emblematic of the Spring season, and the ancient Romans were no different.

Flowers are not just pretty to look at – they are also extremely important to an agriculture-dominant society. Most fruits and vegetables are created as a result of pollenated flowers. If the flower blossoms abruptly died before they could be pollenated, or if the plants didn’t even blossom at all for some reason, then not only would the farmer have a miniscule harvest, meaning that his finances would suffer a severe down-turn, but also a devastating famine would break out. Thus, it was important to honor, celebrate, and placate the flower goddess to ensure a good Spring blossoming and a good Autumn harvest.

In Ovid’s Fasti, the poet puts these words into Flora’s mouth: “Perhaps you think I only rule over tender garlands. But my power also commands the farmers’ fields. If the crops have flourished, the threshing-floor is full: If the vines have flourished, there’ll be wine: If the olive trees have flourished, the year will be bright, and the fruit will prosper at the proper time. If the flower’s damaged, the beans and vetch die, and your imported lentils, Nile, die too. Wine too, laboriously stored in the vast cellars, froths, and clouds the wine jars’ surface with mist. Honey’s my gift: I call the winged ones who make honey, to the violets, clover and pale thyme. I carry out similar functions, when spirits run riot, and bodies themselves flourish” (1).

Photo by Jason R. Abdale. March 22, 2021.

What do we know about Flora herself? Marcus Terentius Varro claims that Flora was a Sabine goddess. There was apparently a very old temple to Flora located within “the Sabine Quarter” of the city of Rome, and order of priests had been established to preside over her holy rites (2).

According to the poet Ovid, Flora was originally named Chloris, but an error in spelling led to the Romans mistakenly writing her name as Floris, and later Flora. She was neither woman nor goddess, but was a nymph – a divine spiritual entity which inhabited woods, fields, and other wild places. According to Roman legend, she was captured and raped by Zephyrus (I am amazed and disgusted how much rape is in ancient Greek and Roman mythology), and the two of them were afterwards married. The two lived in a house set in the fields, located near a spring, and Flora was given the duty of tending to the garden. Thus, she became “the mistress of the flowers” (3).

But as with anything involving ancient history, nothing is EVER that straight-forward. The Roman writer Lactantius, who wrote during the 300s AD, gives us the story that Flora was not a goddess or a nymph, but was in fact, a famous prostitute. This woman had acquired a massive amount of wealth as a result of her midnight activities. When she died, she decreed in her will that all of her money was to be donated to the Roman people, and stipulated that a portion of her wealth was to be set aside so that public games could be celebrated each year, which would be known as the Ludi Floriales, “the Games of Flora”. The men of the Roman Senate, who presented an image of being very dignified and virtuous, was ashamed of this woman’s activities. Consequently, they re-wrote her history, claiming that she was, in fact, a goddess who presided over flowers and blossoms, an that the games were necessary in order to please her and assure a good Autumn harvest (4).

It is said that the Floralia was celebrated for the first time in 238 BC. During that year, all of Italy was ravaged by prolonged periods of bad weather, and large quantities of the year’s crops were destroyed. Italy was threatened with famine and mass starvation. The Roman Senate consulted the Sibyl, the great oracle of the Roman world, as to what ought to be done. In response, she commanded the Roman people to hold a great festival in honor of the goddess Flora as a way to gain her favor and grant protection over flowers and blossoms. This was done, and the harvest was miraculously saved. However, it wasn’t until 174 or 173 BC that the Floralia was celebrated every year (5).

The festivities began on April 28 and lasted into May 3. The reason that the date of April 28 was chosen was that a shrine or a temple dedicated to Flora was established at the Circus Maximus and was dedicated on April 28. Flora’s temple was located very close to the Temple of Ceres, the ancient Roman goddess of agriculture. James Elmes stated that April 28 was actually Flora’s birthday (6).

It’s noteworthy that this flower festival extends through the first days of May. May 1 is the date of the ancient Celtic festival of Beltaine, which marks the first day of Summer in the Celtic calendar. The ancient Celtic and ancient Roman seasonal calendars were different from ours. To us, the Summer Solstice in late June marks the beginning of Summer, but to the Celts and Romans, that was the middle, the high-point, of Summer. To them, the real beginning of Summer occurred between the Vernal Equinox and the Summer Solstice, sometime in early May. To the ancient Celts, the festival of Beltaine marked the beginning of Summer. Just like with the Roman Floralia, flowers played a core part in the Celtic festival of Beltaine. In the Celtic world, on May 1, the outside of people’s houses were decorated with hawthorn branches and flowers, and doors, windows, and cattle would be adorned with yellow flowers because they represented the sun (7).

Photo by Jason R. Abdale. June 29, 2018.

The Floralia was held in the Campus Martius, in the shadow of Flora’s shrine, and the aediles were responsible for conducting and overseeing the day’s festivities. The festival’s expenses were paid for by allocating a portion of the fines that had been collected from people who illegally set their livestock on publicly-owned land (8). The festivities began with the blasting of a trumpet. Torches were lit throughout the city during this multi-festival, blazing throughout the night. In the words of Ovid, putting words in the mouth of the goddess herself, “Lights are thought to be fitting for my day, because the fields glow with crimson flowers, or because flowers and flames aren’t dull in colour, and the splendour of them both attracts the eye: or because the licence of night suits my delights, and this third reason’s nearest to the truth” (9). The Celtic festival of Beltaine was also marked by the lighting of the Beltaine Bonfire, which was believed to ward off pestilence and evil spirits and to bestow fertility upon livestock (10).

“Spring”, painted by Lawrence Alma-Tadema (1894)
https://commons.wikimedia.org/wiki/File:Alma_Tadema_Spring.jpg

The Floralia was a time of great merriment and celebration. During this time, more latitude was given to engage in activities which otherwise would have been frowned upon. In the words of the ancient Roman poet Ovid, “A goddess comes framed in a thousand varied garlands of flowers, and the stage has freer license for mirth… Mother of the flowers, approach, so we can honour you with joyful games!” (11). The Floralia was intended to be a day for fun and celebration, and the whole population as encouraged to lighten up and loosen up. Dining tables were covered with rose petals, people wore bright boldly-patterned clothes to mimic the vibrant rainbow of flower petals, and they wore garlands of flowers around their heads. There was dancing in the streets and a great deal excessive drinking! It was a day that the wine god Bacchus himself would have reveled in. After all, Ovid quipped, Bacchus loves flowers and he was often seen wearing crowns of them (12). During the reign of Emperor Galba, one of the monarchs who ruled during “the Year of the Four Emperors” in 69 AD, a new novelty circus attraction was exhibited for the first time: “In celebrating the games of the Floralia in his praetorship he gave a new kind of exhibition, namely of elephants walking the rope” (13).

A scene from a 1990s Xerox commercial showing an Olympian god wearing a tie-dyed toga, claiming he needs more color in his life. During the Floralia festival, he would have fit right in.

Many of the features of this day’s celebrations could be quite raunchy! Among the day’s festivities were strippers, nude dancers, plays in which all of the actors and actresses should be naked, female wrestlers, and female gladiator fights – no mention is made if they fought naked (14). In the words of the poet Juvenal…

“The female wrestling ring; who hasn’t seen the battered training-post, hacked by repeated sword-blows, scarred by her shield. The girl’s fully trained, totally qualified, ready for the fanfare and fights at the Floralia, unless that is she plans something more, practises now for the wider arena. How can you call her decent, a helmeted woman who spurns her very own gender? She loves a fight, even so she’d not wish to be a man; the pleasure we get is so little, after all! What a sight, if they auctioned off the wives’ paraphernalia, the sword-belts, arm-protectors, crests, and the half-size left-leg shin-guards! Or if it’s a different fight she wages, how happy you’d be if she managed to sell off her greaves. Yet these are the girls who sweat in the thinnest dress, whose delicate skins are chafed by the smoothest wisps of silk. Hear her cries as she drives home the thrusts she’s learned, feel how heavy the helmet is that she bows beneath, see the breadth, the thickness, of those bandages round her knees, and laugh when she takes to a chamber-pot, fully armed! Grand-daughters of Lepidus, blind Metellus, and Fabius Maximus Gurges too, what gladiator’s wife ever wore stuff like this? When did Asylus’s wife grunt at the training-post?” (15)

As far as Ovid was concerned, all of this was perfectly natural. Surely, for a such a light-hearted and care-free goddess as Flora, dour solemnity would be banned on her feast days. These were the days to feel alive, to embrace the vigors of one’s youth, because you’re only young for a brief time, so make the most of it while you can: “I was going to ask why there’s greater wantonness in her games, and freer jests, but it struck me that the goddess isn’t strict, and the gifts she brings are agents of delight…The reason the crowd of whores celebrate these games is not a difficult one for us to discover. The goddess isn’t gloomy, she’s not high-flown, she wants her rites to be open to the common man, and warns us to use life’s beauty while it’s in bloom” (16)

However, for the prudish Lactantius, these festivities were a scandalous abomination: “Those games, therefore, are celebrated with all wantonness, as is suitable to the memory of a harlot. For besides licentiousness of words, in which all lewdness is poured forth, women are also stripped of their garments at the demand of the people, and then perform the office of mimeplayers, and are detained in the sight of the people with indecent gestures, even to the satiating of unchaste eyes” (17)

The sexual licentiousness associated with the Floralia festival might also have social connections with the pagan calendars of the Romans and Celts. This was, after all, “the lusty month of May”. In the Celtic world during May, marriage vows were temporarily suspended and people were given full permission to have affairs with whomever they wished. Men and women got their rocks off as if there was no tomorrow in the hope that their raging horniness would encourage flowers to bloom and crops to grow (18).

Beast hunts were held in the Circus Maximus on the last day of the celebration Hunting rabbits, deer, wild goats, and other herbivorous animals was encouraged on this day, but the hunting of predatory animals such as lions, wolves, foxes, and bears was not. The reason for this was that these herbivorous animals were a frequently-encountered pest in one’s farms and gardens. They devoured and destroyed acres of crops, and ate the green shoots before they had a chance to blossom and fruit. Such animals, went Ovid, were repugnant to Flora and to other gods and goddesses associated with the Earth’s produce, and therefore they needed to be culled to prevent them from causing too much damage. However, since creatures like lions and wolves did not eat grain, fruits, or flowers, they were no threat to farmers, and therefore could be left alone for today (19).

So on April 28 to May 3, go crazy! Lighten up, loosen up, and live it up! Put some flowers in your hair and wear outrageously colorful clothing. Eat, drink, and be merry, and enjoy the joys of life. Summer is a-comin’ in.

Source citations:

  1. Ovid, Fasti, book 5, May 2.
  2. Marcus Terentius Varro, On the Latin Language, book 5, chapter 74. Translated by Roland G. Kent. London: W. Heinemann, 1938. Page 71; Marcus Terentius Varro, On the Latin Language, book 7, chapter 45. Translated by Roland G. Kent. London: W. Heinemann, 1938. Page 311; 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. Page 92.
  3. Ovid, Fasti, book 5, May 2.
  4. Lactantius, Divinae Institutiones, book 1, chapter 20.
  5. Ovid, Fasti, book 5, May 2; Pliny the Elder, Natural History, book 18, chapter 69; Basil Kennett, Romae Antiquae Notitia, or, The Antiquities of Rome, in Two Parts. London: A. Swall and T. Child, 1695. Page 289; William Smith, A Smaller Dictionary of Greek and Roman Antiquities, Second Edition. London: John Murray, 1853. Page 180; Seth William Stevenson, Charles Roach Smith, and Frederick W. Madden, A Dictionary of Roman Coins, Republican and Imperial. London: George Bell and Sons, 1889. Page 389; Oskar Seyffert, A Dictionary of Classical Antiquities: Mythology, Religion, Literature and Art, Second Edition. London: Swan Sonnenschein and Company, 1891. Page 238.
  6. Ovid, Fasti, book 4, April 28; James Elmes, A General and Biographical Dictionary of the Fine Arts, Volume 1. Chiswick: C & C. Whittingham, 1824; Oskar Seyffert, A Dictionary of Classical Antiquities: Mythology, Religion, Literature and Art, Second Edition. London: Swan Sonnenschein and Company, 1891. Page 238; 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 92-93.
  7. Ronald Hutton, The Stations of the Sun: A History of the Ritual Year in Britain. Oxford: Oxford University Press, 1996. Pages 224-225.
  8. Ovid, Fasti, book 5, May 2; Reverend Thomas Wilson, An Archaeological Dictionary, or, Classical Antiquities of the Jews, Greeks, and Romans. London: T. Cadell, 1783; William Smith, A Smaller Dictionary of Greek and Roman Antiquities, Second Edition. London: John Murray, 1853. Page 180; 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. Page 92.
  9. Ovid, Fasti, book 5, May 2; Ephraim Chambers, Cyclopaedia, or, An Universal Dictionary of Arts and Sciences, 5th Edition. Volume 1. London: 1741; James Elmes, A General and Biographical Dictionary of the Fine Arts, Volume 1. Chiswick: C & C. Whittingham, 1824; Seth William Stevenson, Charles Roach Smith, and Frederick W. Madden, A Dictionary of Roman Coins, Republican and Imperial. London: George Bell and Sons, 1889. Page 390.
  10. Ronald Hutton, The Stations of the Sun: A History of the Ritual Year in Britain. Oxford: Oxford University Press, 1996. Pages 218-225.
  11. Ovid, Fasti, book 4, April 28; Ovid, Fasti, book 5, May 2.
  12. Ovid, Fasti, book 5, May 2; William Smith, A Smaller Dictionary of Greek and Roman Antiquities, Second Edition. London: John Murray, 1853. Page 180.
  13. Suetonius, The Twelve Caesars, book 7 – “The Life of Galba”, chapter 6.
  14. Quintus Valerius Maximus, Nine Books of Memorable Deeds and Sayings, book 2, chapter 10, verse 8; Lactantius, Divinae Institutiones, book 1, chapter 20; Basil Kennett, Romae Antiquae Notitia, or, The Antiquities of Rome, in Two Parts. London: A. Swall and T. Child, 1695. Page 289; James Elmes, A General and Biographical Dictionary of the Fine Arts, Volume 1. Chiswick: C & C. Whittingham, 1824.
  15. Juvenal, Satire #6.
  16. Ovid, Fasti, book 5, May 2.
  17. Lactantius, Divinae Institutiones, book 1, chapter 20.
  18. Ronald Hutton, The Stations of the Sun: A History of the Ritual Year in Britain. Oxford: Oxford University Press, 1996. Pages 228-229; “Greenwood Marriages and the Fiery Passions of Beltane”.
  19. Ovid, Fasti, book 5, May 2; Oskar Seyffert, A Dictionary of Classical Antiquities: Mythology, Religion, Literature and Art, Second Edition. London: Swan Sonnenschein and Company, 1891. Page 238.

Bibliography:

Primary Sources:

Secondary Sources:

  • Chambers, Ephraim. Cyclopaedia, or, An Universal Dictionary of Arts and Sciences, 5th Edition. Volume 1. London: 1741.
  • Elmes, James. A General and Biographical Dictionary of the Fine Arts, Volume 1. Chiswick: C & C. Whittingham, 1824.
  • Fowler, William Warde. 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.
  • Hutton, Ronald. The Stations of the Sun: A History of the Ritual Year in Britain. Oxford: Oxford University Press, 1996.
  • Kennett, Basil. Romae Antiquae Notitia, or, The Antiquities of Rome, in Two Parts. London: A. Swall and T. Child, 1695.
  • Seyffert, Oskar. A Dictionary of Classical Antiquities: Mythology, Religion, Literature and Art, Second Edition. London: Swan Sonnenschein and Company, 1891.
  • Smith, William. A Smaller Dictionary of Greek and Roman Antiquities, Second Edition. London: John Murray, 1853.
  • Stevenson, Seth William; Smith, Charles Roach; Madden, Frederick W. A Dictionary of Roman Coins, Republican and Imperial. London: George Bell and Sons, 1889.
  • Wilson, Reverend Thomas. An Archaeological Dictionary, or, Classical Antiquities of the Jews, Greeks, and Romans. London: T. Cadell, 1783.
  • Huff Post. “Greenwood Marriages and the Fiery Passions of Beltane”, by Rev. Laurie Sue Brockway (May 1, 2014). https://www.huffpost.com/entry/greenwood-marriages-and-t_b_5242087.

Saurosuchus

Saurosuchus was a 20-foot pseudosuchian (a distant ancestor of crocodiles) which lived in Argentina during the middle Triassic Period about 230 million years ago. It was the largest carnivorous animal in its environment in terms of both length and weight, and it was likely the top predator within the Ischigualasto Formation, but that was before the dinosaurs arrived. Saurosuchus lived side-by-side with the meat-eating dinosaurs, but eventually carnivorous dinosaurs like Herrerasaurus, which were faster, more agile, and possibly more intelligent, drove these creatures to extinction.

Skull of Saurosuchus. Drawn in Crayola black marker. © Jason R. Abdale. March 11, 2021.

 

Panphagia, the Oldest-Known Sauropodomorph Dinosaur

For decades, South America has been regarded by paleontologists as the place where dinosaurs originated. It is here that we have our clearest record of what the oldest dinosaurs looked like. Specifically, Brazil and Argentina hold the record for the countries that possess the oldest-known dinosaur fossils. Based upon the fossils that have been uncovered in Brazil’s Santa Maria Formation and Argentina’s Ischigualasto Formation (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, a small reptile about the size of a chicken. What made Lagosuchus and its kind different from the other reptiles which were around at the time was the fact that Lagosuchus and its close relatives ran around on two legs instead of four. This would be a major innovation which would be exploited by the earliest dinosaurs.

File:Marasuchus.JPG

The skeleton of Marasuchus, an advanced “dinosauromorph” from Argentina, dated to the middle Triassic Period about 235 MYA. It has been hypothesized that Marasuchus and Lagosuchus are in fact the same animal. Photograph by Michelle Reback (July 28, 2008). Public domain image, Wikimedia Commons.
https://commons.wikimedia.org/wiki/File:Marasuchus.JPG

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 of Brazil and Herrerasaurus of Argentina were the oldest-known dinosaurs, and they were also believed to be the most evolutionarily primitive. Still, despite their supposedly archaic nature, 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, and Herrerasaurus in particular, 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, which had existed only a short time earlier. Considering the very short time difference between the appearance of small creatures like Lagosuchus and the subsequent appearance of large meat-eating dinosaurs like Herrerasaurus, it appeared as though one of two options applied here: either dinosaurs managed to evolve into a large size within a very short length of time, or there was some intermediate species which hadn’t been discovered yet. 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. It measured only 3 feet long, and it appeared to have an anatomy which was less advanced than either Staurikosaurus or Herrerasaurus. In 1993, the animal was named Eoraptor, “the dawn thief”. For nearly two decades, this little animal 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. This indicated that Herrerasaurus, despite being five times larger, was actually more primitive than Eoraptor. Another point of contention was the structure of the lower jaw. When Eoraptor was first discovered and described, it was believed that it 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. A close examination of both the skull structure and the teeth made some wonder if Eoraptor was as primitive as we initially believed. In fact, there were some aspects of its anatomy that bore a bit of a resemblance to the sauropodomorph dinosaurs – the long-necked long-tailed creatures that we typically associate with the word “dinosaur” – rather than the fleet-footed meat-eating theropod dinosaurs.

In 2011, Dr. Ricardo Martinez (the same man who had found Eoraptor’s 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 most 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, dated to 228.3 million years ago, when he found another skeleton. It looked similar to Eoraptor, but it was noticeably larger, measuring 4.25 feet (1.3 meters) in length; 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 showed 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. 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 incorporated it into my own illustration.

I think that there are two issues with the illustrated reconstruction of Panphagia’s skeleton seen in the scientific paper and in the physical reconstruction seen in the photo above. Firstly, I think that the tail is too short. The animal looks conspicuously front-heavy, and the tail ought to be longer to give it better balance. Secondly, I believe that the hand structure 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. However, until a more complete specimen of this animal is found, I think my reconstruction is going to remain as it is.

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: