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Ceratodus was a genus of prehistoric lungfish which existed on Earth for a surprisingly long time, from the late 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.
- The South American Lungfish (Lepidosiren paradoxa), found in the Amazon River.
- The Marbled Lungfish (Protopterus aethiopicus), which is found throughout much of eastern and central Africa.
- The Gilled Lungfish (Protopterus amphibius), which is also found in eastern Africa.
- The West African Lungfish (Protopterus annectens), which is found, not surprisingly, in western Africa.
- The Spotted Lungfish (Protopterus dolloi), which inhabits the Congo Jungle of central Africa.
- 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).
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.
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.
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.
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.
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.
- Cassius Dio, The Roman History, book 54, chapter 20; Gaius Velleius Paterculus, The Roman History, book 2, chapter 97.
- Adrian Murdoch, Rome’s Greatest Defeat. Sutton Publishing Limited, 2006. Pages 31-33.
- Cassius Dio, The Roman History, book 54, chapter 32.
- Cassius Dio, The Roman History, book 54, chapter 33.
- Cassius Dio, The Roman History, book 54, chapter 36.
- 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.
- Gaius Velleius Paterculus, The Roman History, book 2, chapter 97.
- Ovid, Fasti, book 1, January 16; Cassius Dio, The Roman History, Book 55, chapters 6, 9.
- Cassius Dio, The Roman History, book 53, chapter 26; Gaius Velleius Paterculus, The Roman History, book 2, chapters 104-106.
- Cassius Dio, Roman History, book 56, chapter 25; Suetonius, The Twelve Caesars, book 3, chapter 20.
- Dio, Cassius. The Roman History, book 53. https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Cassius_Dio/53*.html.
- Dio, Cassius. The Roman History, book 54. https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Cassius_Dio/54*.html.
- Dio, Cassius. The Roman History, book 55. https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Cassius_Dio/55*.html.
- Dio, Cassius. The Roman History, book 56. https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Cassius_Dio/56*.html.
- Livy. Periochae, from book 142. https://www.livius.org/sources/content/livy/livy-periochae-141-142/#142.1.
- Murdoch, Adrian. Rome’s Greatest Defeat: Massacre in the Teutoburg Forest. Sutton Publishing Limited, 2006.
- Ovid. Fasti, book 1, January 16. Translated by A. S. Kline. https://www.poetryintranslation.com/PITBR/Latin/OvidFastiBkOne.php.
- Ovid. The Heroïdes, or Epistles of the Heroines; The Amours; Art of Love; Remedy of Love; and, Minor Works of Ovid. G. Bell, 1893.
- Paterculus, Gaius Velleius. The Roman History, book 2. http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Velleius_Paterculus/home.html.
- Suetonius. The Twelve Caesars, book 3 – “The Life of Tiberius”. https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Suetonius/12Caesars/Tiberius*.html.
- Suetonius. The Twelve Caesars, book 5 – “The Life of Claudius”. https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Suetonius/12Caesars/Claudius*.html.
- The Germanic Tribes. Episode 1 – “Barbarians against Rome”. Directed by Alexander Hogh. Kultur International Films, Ltd., 2007. DVD.
“After Jesus was born in Bethlehem in Judea, during the time of King Herod, the Magi from the east came to Jerusalem and asked, ‘Where is the one who has been born king of the Jews? We saw his star when it rose and have come to worship him’. When King Herod heard this he was disturbed, and all Jerusalem with him. When he had called together all the people’s chief priests and teachers of the law, he asked them where the Messiah was to be born. ‘In Bethlehem in Judea’, they replied…Herod called the Magi secretly and found out from them the exact time the star had appeared. He sent them to Bethlehem and said, ‘Go and search carefully for the child. As soon as you find him, report to me, so that I too may go and worship him’…Having been warned in a dream not to go back to Herod, they returned to their country by another route…When Herod realized that he had been outwitted by the Magi, he was furious, and he gave orders to kill all the boys in Bethlehem and its vicinity who were two years old and under, in accordance with the time he had learned from the Magi”.
- The Gospel of Matthew, chapter 2, verses 1-5, 7, 12, 16.
The so-called Twelve Days of Christmas, beginning on Christmas Day itself and ending on “Twelfth Night” on January 5th, were usually a period of feasting and merriment. However, December 28th is a particularly somber day within this festive season. According to Christian tradition, December 28th marks the day in which King Herod the Great (an agnomen which was definitely not fitting with his character), the pro-Roman ruler of the kingdom of Judea, ordered the deaths of all male children who were 2 years old or younger. Christians refer to this event as “the Massacre of the Innocents”. There is no way of knowing how many babies and toddlers were put to the sword on Herod’s orders, but it surely must have been in the hundreds.
A scene from a Medieval French manuscript, dated from 1200 to 1260, depicting soldiers murdering infants. Le Roman de la Rose, par Guillaume de Lorris et Jean de Meun (MS. Fr. 25526). Bibliothèque Nationale de France. Paris, France. https://gallica.bnf.fr/ark:/12148/btv1b6000369q.image#.
However, some historians claim that this event never actually happened, since no mention of it is made in the other three Gospels and it is not mentioned in any historical texts. Some state that this references the Egyptian pharaoh’s orders to kill all of the Jewish children in his kingdom, which is reported in the Book of Exodus. Other people are firm in their convictions that King Herod’s shocking command actually occurred and that the butchery did indeed take place. Until there is some evidence of this in ancient documents, we will likely never know for certain.
One of the earliest known Christmas carols, dated to 1534, was about the Massacre of the Innocents. The lyrics of this song are given by a mother who weeps for her dead child, killed on Herod’s orders. By extension, it could also be the mournful farewell given by any mother to her dead child. Child mortality rates were extremely high prior to modern times, and people living in those days would, unfortunately, have been all too familiar with children unexpectedly dying from sickness, plagues, accidents, murder, and war.
Today on December 28th, the day known as “Children’s Mass”, we remember and pray for all of the children who died this past year.
Meet the Jurassic Period’s analog of the common house cat. This is Fruitachampsa callisoni, a prehistoric reptile which inhabited western North America during the late Jurassic Period. However, this was not a dinosaur. In fact, Fruitachampsa was a distant relative of crocodiles.
The fossils of this animal were discovered by James M. Clark and George Callison near Fruita, Colorado during the middle and late 1970s within the rocks of the Morrison Formation dated to about 150 million years ago (MYA). By the late 1980s, this creature was unofficially known by the name “Fruitachampsa”, but since it had not been officially named or described in any scientific research article, this name could not yet be used. It wasn’t until 2011 that the animal was officially classified under the name Fruitachampsa callisoni, “George Callison’s Crocodile from Fruita”.
Clark, James M. “A new shartegosuchid crocodyliform from the Upper Jurassic Morrison Formation of western Colorado”. Zoological Journal of the Linnean Society, volume 163, issue supplement 1 (December 2011): S152–S172.
Fruitachampsa belonged to a group of reptiles which were related to crocodiles known as the “shartegosuchids”. These reptiles are known from the late Jurassic and early Cretaceous Periods, and all known specimens have been found in North America, Europe, and Asia. Shartegosuchids have distinctive skull features, including:
- A lack of anteorbital fenestrae (the hole between the nostril and the eye socket) in the upper jaw.
- Within the upper jaw’s palate, the chonae (the holes that connect the nostril to the inside of the mouth) are set within a deep depression in the center of the palate.
- The palatal bones, which form most of the inside of the mouth of the upper jaw, are joined together medially.
- The teeth in the lower jaw never extend posteriorly past the mandibular fenestrae.
- The edges of the teeth in both the upper and lower jaws are ridged with serrations – quite unlike the smooth cone-shaped teeth that are often associated with crocodilians.
The shartegosuchids are visibly similar to earlier primitive crocodyliforms such as Protosuchus, and have even been ascribed to the same family as that genus. However, they appear to be slightly more advanced than Protosuchus and other members of Protosuchidae, and may represent the next evolutionary development of crocodilians.
Fruitachampsa measured three feet long, and its body was more-or-less about the same size as a cat. Like a cat, it also had large eyes, and was therefore possibly nocturnal, preying upon the small rodent-like mammals which inhabited the Morrison Formation.
Fruitachampsa also possessed unusually long legs in proportion with the rest of its body. However, like a crocodile, it walked in a “plantigrade” style, walking on the flats of its feet like a human or a bear, rather than walking “digitigrade”, on its toes, like a cat. So perhaps we should think of Fruitachampsa less like a cat and more like a pygmy-sized long-legged bear.
Fruitachampsa possessed a double-row of rectangular osteoderms which ran down the middle of its back, in which the row in front slightly overlapped the row behind, like roof shingles or a ancient Roman legionnaire’s body armor.
Fruitachampsa callisoni. © Jason R. Abdale. December 19, 2020.
Keep your pencils sharp, everybody.
It is now November. The cool crisp breezes skim through the air, wafting the scents of pumpkin spice and apple cider, while the leaves on the trees are ablaze with the full glory of the Autumn colors. Halloween has come and gone, and people are increasingly turning their attention towards the upcoming holiday season. Other people might be thinking more of the upcoming hunting season, as their imaginations delight in the prospect of bringing home a prize 8-point stag to roast over an open fire.
In ancient Rome, too, people’s minds turned towards other matters with the beginning of November – namely, gathering enough meat to tide them over during the Winter lull. October may have been the harvest season, but November was the hunting season.
Like all months in the ancient Roman calendar, the first day of each month was known as the Kalends, which is where we get the word “calendar” from. The first day of every month was dedicated to Juno, the queen of the gods, who was the Roman equivalent of the Greek goddess Hera. In addition to specific days being dedicated to this god or another, entire months were also dedicated to various deities. In ancient Rome, the month of November was dedicated to Diana, the goddess of the hunt (1). She was the Roman equivalent of the ancient Greek goddess Artemis, the goddess of the hunt, the moon, the wilderness, and wild animals.
Roman mosaic of the goddess Diana hunting a deer, dated to 150-200 AD. Bardo National Museum, Tunis, Tunisia. Wikimedia Commons.
According to the ancient Roman poet Marcus Manilius in his book Astronomica, each month had a god or goddess assigned to it who would be responsible for regulating the movements of the Zodiac constellations which would appear in the sky during that time. As such, the Roman goddess Diana was associated with the astrological sign of Sagittarius the Hunter, which is understandable given her chosen profession (2).
With Autumn half-way over, and with Winter approaching soon, people needed to think seriously about stocking up their food supplies. It was usually in November and December when farmers slaughtered their livestock and prepared the meat for Winter storage. Nowadays, people can eat meat during any time of the year. However in earlier times, even as recently as the middle of the 19th Century, your options as to what you could eat and when you could eat it were much more limited. Your diet was dictated by the seasons, and meat was almost always something that was eaten during Winter.
In an age without refrigeration, keeping your meat edible was a big concern. Two common methods for preserving meat were salting and smoking, but even these didn’t help much if the weather was hot and humid. In warm or wet weather, meat spoils quickly, even when it has been cured. It must be said that the curing process does not prevent the meat from spoiling – it just delays it. All food will go rotten eventually. To minimize the threat of bacterial contamination, farm animals were often eaten completely on the day that they were slaughtered. Anything that was not eaten would be given to neighbors or to your servants or slaves, if you had any. Considering that some animals are rather large, eating a whole sheep or a whole pig was usually something done for a big family or during a community celebration, such as religious feast days or social holidays.
The only way that you could be sure of safely storing your smoked or salted meat for prolonged periods of time was by having it only during the coldest time of the year. The cold temperatures acted like a natural refrigerator, decreasing the likelihood of bacteria spoiling the meat, and it also kept the flies away. Therefore, it was in late Autumn or early Winter that farmers butchered their pigs, goats, and other livestock, and when hunters ventured into the wilderness in search of rabbits, deer, and wild boars. Understandably, Diana, the wilderness goddess of the hunt, would need to be especially propitiated during this time in order to gain her favor, and that’s the reason why the ancient Romans dedicated the month of November to her.
The ancient Roman writer Marcus Terentius Varro reports in his work De Re Rustica, “Of Countryside Things”, that some wealthy men had private hunting preserves on their vast estates where rabbits, deer, and wild boars roamed. He also claims that these same men had fish ponds – some freshwater and others saltwater – where they raised pike, lampreys, mullet, and goldfish. There were also bird aviaries, rabbit warrens, and beehives. In his book, he states “Nowadays people enclose many acres within walls, so as to keep numbers of wild boars and roes” (3). Varro goes into further detail on these private hunting preserves. He reports that a man named Quintus Fulvius Lippinus, who had an estate near the Etruscan city of Tarquinii, had a private hunting preserve measuring forty jugera in area (approximately twenty-five modern acres), upon which were rabbits, red deer, roe deer, and wild sheep. Another man named Titus Pompeius had a private hunting ground in Cisalpine Gaul (northern Italy) which was so large that it was measured in square miles rather than square acres (4).
Maintaining these private hunting grounds needed some careful planning, as Marcus Terentius Varro explains. Simply having a fence would not do – you needed to have a brick or stone wall which was covered with plaster, forming a smooth uniform surface, so that no weasels or other animals could squeeze through. It also had to have a deep foundation so that animals could not burrow underneath it, as well as be high enough to prevent the animals from jumping over it. Depending upon which animals you wished to keep, certain particulars needed to be put in place. For raising rabbits and hares, Varro explains, you should have several covered places for the animals to hide, with lots of bushes and grass for cover, along with numerous massive trees with wide-spreading branches to prevent eagles from swooping down. Only two male and two female rabbits would be sufficient, because in a short time the whole preserve will be full of them (5).
As for wild boars, Varro reports that they could be kept in these enclosures without much trouble and will readily eat whatever they can scrounge (6). It is a statement that most pig farmers and boar hunters will concur with – pigs are remarkably adaptable animals, able to survive and thrive in a multitude of environments, although they appear to have a particular fondness for wooded areas. If domesticated pigs manage to break out of their barnyard pens and escape into the wilderness, they revert back to their original wild state surprisingly quickly.
A mosaic from Roman-era Carthage depicting a boar hunt. Bardo National Museum, Tunis, Tunisia. Photo by Pascal Radigue (2001). Wikimedia Commons.
Mosaic depicting a boar hunt, dated to the late 3rd to early 4th Century AD. Villa Romana del Casale, Piazza Armerina, Sicily, Italy. Photo by Gerd Eichmann (June 8, 1986). Wikimedia Commons.
One favored way of hunting the wild boar in the Roman Empire was by impaling it with a spear. But this wasn’t your basic everyday pole-arm; this was a weapon that was specifically designed for this task. In my book The Great Illyrian Revolt, I wrote the following passage concerning the kinds of spears that the Illyrian warriors carried in battle…
“The word that the Romans used…was venabulum, the Latin word for “hunting spear”, although the word literally translates to “an instrument used in hunting”, which could mean anything. Hunting spears are differentiated from combat spears by being typically fitted with larger-than-average heads which are used to take down large and dangerous prey like lions, bears, and especially wild boars. In fact, during the Middle Ages, these kinds of spears were called “boar spears”. In addition to having larger heads, they are also fitted with a cross-guard at the base of the spearhead to prevent the spear from digging into the animal so far that it penetrates the animal’s body up to the shaft. The ancient Roman venabulum looked remarkably similar to medieval and modern hunting spears, and they were a common tool used by the bestiarii, the “beast men” who fought against wild animals in the arena. The only difference between the ancient and medieval versions which I can see is that the crossguards on the Roman spears are V-shaped with the two points directed towards the front, while on the medieval ones they are fashioned into a straight horizontal bar” (7)
Varro also provides an anecdote that one fellow, rather than searching out for animals to hunt, had trained the wild animals to come to him! A man named Marcus Pupius Piso had an estate outside the town of Tusculum, and within this property was erected an elevated platform. From here, Piso would blow a horn, and then throw food down to the ground for the wild animals to eat. Like Pavlov’s dogs, the animals within this preserve came to associate the sound of the horn with food, like ringing a dinner bell. After a time, whenever he blew the horn, the animals would immediately emerge from the woods and walk towards him, expecting to find their next meal scattered on the ground below his tower. However, they were now an easy mark for Piso’s bow and arrow (8).
On a side note, during Christian times, the Pantheon was re-dedicated as a Christian church on November 1st (9). This temple, which was formerly dedicated to all of the gods within the Roman polytheistic religion, now served as a temple dedicated to all of the Christian saints. This action became the foundation for “All Saints Day” on November 1, which is still part of the Catholic Christian calendar to this day.
- Lewis Moreri et al, eds., The Great Historical, Geographical and Poetical Dictionary. London: Henry Rhodes, 1694; Dictionarium Sacrum deu Religiosum: A Dictionary of All Religions, Ancient and Modern, whether Jewish, Pagan, Christian, or Mahometan. London: James Knapton, 1704.
- Lewis Moreri et al, eds., The Great Historical, Geographical and Poetical Dictionary. London: Henry Rhodes, 1694; The Metropolitan Magazine, Volume 17 (September-December 1836). “On the Origin of the Egyptian God, Anubis, and on the Twelve Months of the Year”. London: Saunders and Otley, 1836. Pages 101, 103.
- Marcus Terentius Varro, De Re Rustica, book 3, chapter 3.
- Marcus Terentius Varro, De Re Rustica, book 3, chapter 12.
- Marcus Terentius Varro, De Re Rustica, book 3, chapter 12.
- Marcus Terentius Varro, De Re Rustica, book 3, chapter 13.
- Jason R. Abdale, The Great Illyrian Revolt: Rome’s Forgotten War in the Balkans, AD 6-9. Barnsley: Pen & Sword Books, Ltd., 2019. Pages 42-43.
- Marcus Terentius Varro, De Re Rustica, book 3, chapter 13.
- Thomas Ignatius Forster, The Perennial Calendar and Companion to the Almanack. London: Harding, Mavor, and Lepard, 1824. Page 596.
- Abdale, Jason R. The Great Illyrian Revolt: Rome’s Forgotten War in the Balkans, AD 6-9. Barnsley: Pen & Sword Books, Ltd., 2019.
- Dictionarium Sacrum deu Religiosum: A Dictionary of All Religions, Ancient and Modern, whether Jewish, Pagan, Christian, or Mahometan. London: James Knapton, 1704.
- Forster, Thomas Ignatius. The Perennial Calendar and Companion to the Almanack. London: Harding, Mavor, and Lepard, 1824.
- Moreri, Lewis et al, eds. The Great Historical, Geographical and Poetical Dictionary. London: Henry Rhodes, 1694.
- The Metropolitan Magazine, Volume 17 (September-December 1836). “On the Origin of the Egyptian God, Anubis, and on the Twelve Months of the Year”. London: Saunders and Otley, 1836.
- Varro, Marcus Terentius. De Re Rustica, book 3. https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Varro/de_Re_Rustica/3*.html.
I love ancient history, but I hate reading it.
That’s a statement that some people may find bizarre. I adore the histories of ancient civilizations and cultures. I fantasize about what it must be like to walk the streets of Rome during the reign of Caesar Augustus, or to be on a Greek trireme in the Aegean Sea, or to fight a battle somewhere in the northern wilderness alongside Celtic or Germanic warriors. The histories of ancient times appeal greatly to my creative and imaginative side, and I think that’s why most ancient scholars end up studying ancient history in the first place.
However, I often find the act of researching and studying ancient history to be aggravating and frustrating, and often lead me to yell out some very colorful vocabulary while I’m combing through stacks of info (especially when the records are confusing or contradictory). For this, I largely blame my fore-bearers: the antiquarians, the amateur and quasi-professional scholars of ancient history who lived during the 18th and 19th Centuries.
Scholars from the 1700s and 1800s had several tendencies which really get on my nerves, and most of them are founded in having a Classically-rounded education. During the 1700s and 1800s, studying Latin and ancient Greek was a basic part of your elementary school education. Every well-educated child learned Xenophon’s Anabasis and Julius Caesar’s Commentaries along with reading, writing, and arithmetic. Because of this, certain assumptions were taken for granted, namely the assumption that every educated person was fluent in Latin and ancient Greek, and the assumption that you were familiar with every ancient text that had been published. In fact, most early academic texts were written in Latin, and it wasn’t until much later that they were published in English and other contemporary languages.
So, here is a list of the four principle things that many of these people do which really piss me off.
Firstly, they hardly ever cite their sources. Again, this infers that the reader is so familiar with the ancient texts that he/she automatically KNOWS which one the author is referencing without needing to specify it. This makes it extremely difficult for modern scholars to verify their claims because you don’t know whether they are paraphrasing something from a true ancient text or if they’re just making stuff up.
Secondly, whenever they DO cite their sources, they often use only abbreviations, usually consisting of a puzzling series of letters and numbers which look almost like computer coding. Take the following example: Plin.NH.I:4. What this means is “Pliny the Elder, Natural History, book 1, chapter 4″. Why they simply couldn’t take the effort to write out the citation in-full is beyond my comprehension. Unfortunately, I know a lot of modern-day historians and classicists who still do this (groan). The assumption here is that you are so thoroughly familiar with every ancient document out there that you should just automatically know what these abbreviations stand for. By contrast, I always write out my citations in-full, and I sincerely hope that those who read my books and articles appreciate it.
Thirdly, whenever they quote from someone, they often do it in the original Latin or Greek without providing a translation. In an age when Classical education in Latin and ancient Greek was a basic part of your elementary school education, it was taken for granted that you’d be able to read it without needing a translation. However, things have changed. Latin and ancient Greek are no longer compulsory components of grammar school, and indeed many colleges and universities are dispensing with their Classical curriculums altogether, but that’s a rant for another day. Most people today cannot read Latin or ancient Greek, but thankfully many ancient documents have been translated by now. However, many more aren’t, especially ones that are obscure. It’s extremely tiresome when your reading suddenly stops dead in its tracks because you have to divert yourself away to your Latin dictionary (or in my case, dictionaries, emphasis on plural) and clumsily translate a passage word-for-word, which might take hours.
Fourthly – and perhaps the one that I hate the most – because ancient history has a lot of gaps in the records, these 18th and 19th Century antiquarians were not averse to filling in those gaps with their own imaginations. When in doubt, make stuff up! Just for the record, I am not talking about offering a hypothesis about how events might have played out in order to plausibly connect dots to each other. I do that sort of thing all the time. If you have Point A, Point C, and Point D, then what would the most likely situation be for the missing Point B so that the entire storyline of events makes sense? This is, of course, with the understanding that the author states outright that this is a personal opinion based upon educated guesswork and logical inferencing rather than arbitrarily making stuff up. However, that’s not what many of these Victorian antiquarians have done. They definitely arbitrarily made stuff up. They take a guess, and pass it off as cold hard fact rather than a personal opinion. Sometimes, it boggles the mind to wonder where they came up with some of their info, especially when the information that they give is ridiculously specific. Where on earth did they come up with this? They had to have read it somewhere, right? And that, my friends, is the great trap. The more specific and detailed it sounds, the more authentic it sounds, and the more likely you are to believe it. Never mind the fact that it’s pure BS.
So, with that being said, how do you sort out the BS from the non-BS? The answer: do A LOT of reading. Compare and contrast, analyze, back-check your sources, take proper notations and citations of things so that you can cross-reference them later. After a while, you’ll start to become aware of what’s plausible verses what’s the product of some Victorian’s imagination. However, be prepared for a lot of headaches, tired eyes, and aggravation. There will be times when you make great progress, and there will be times that you’ve researched and wrote all day, only to discover that your original source material was all lies that have been taken-for-granted as truth, and you have to throw an entire day’s work into the trash can. It’s just part of the game.
So, to any would be ancient academics, or indeed to any currently-working academics, please take the following suggestions to heart: don’t assume that I know what you’re talking about, please cite your sources, write out your citations in full without those damned abbreviations, please provide translations, and above all, don’t lie to me.
The ancient Romans named the middle part of each month as the “Ides”, and each of these days was dedicated to Jupiter, King of the Gods. Sometimes, these days were marked for holding special celebrations. The Ides of October, in particular, was the date of the Ludi Capitolini, “the Capitoline Games”, one of the oldest festivals in Roman history.
The Origins of the Capitoline Games
Throughout the 400s and into the early 300s BC, the Roman Republic had been almost continuously engaged in wars with the Etruscan city-states to the north. The state of Veii had put up especially stern resistance, and the Romans spent many years trying to conquer it. At last in 392 BC, the Romans were able to take the city (1). Understandably, they felt proud of themselves. Then in the Summer of 390 BC, the Romans faced an enemy that they had never encountered before – the Celts.
The Celts were a collection of tribes that appear to have originated in what is now Austria. By the early 4th Century BC, they had spread and had become the dominant culture throughout much of western and central Europe. They had even crossed the Alps and had occupied most of what is now northern Italy as far south as the Arno River. The Etruscans lay directly south of them, and now they were coming under repeated attacks from the Celts. One by one, the northern Etruscan city-states fell to these warriors as the Celts pushed south. With the Celts attacking from the north, and the Romans attacking from the south, the Etruscans were being squeezed on two fronts, and it would not be long before they were overwhelmed (2).
The Etruscan city-state of Clusium, which lay a hundred miles north of Rome, was the next to come under threat from Celtic attacks. Although the Etruscans and Romans had been enemies for many years, the Etruscans feared these northern newcomers far more than the Romans, and so the leaders of Clusium decided to undertake the desperate measure of sending a message to Rome, asking their enemies for help fighting these northern barbarians. In response, the Roman Senate refused to provide military support, but they did send a delegation to Clusium to see if they could mediate an agreement between the two sides, and also gather as much information about these unknown people as they could (3).
The first meeting between the Celts, led by Chief Brennus, and the Roman envoys did not go well. The Romans saw that there was no reasoning with these people, and they joined sides with the Etruscans. One of the Roman emissaries named Quintus Fabius Ambustus killed one of the high-ranking warriors in the Celtic force. When Chief Brennus sent a message to the Roman Senate demanding that the offender be handed over to them for punishment, the Senate refused. Enraged at this insult, Brennus ordered his warriors to march south and attack Rome (4).
The Romans, who had lost many of their men due to the repeated wars with the Etruscans, now frantically cobbled together a new army out of hastily-trained recruits, most of whom had no prior military experience, and sent them against the Celtic horde. The result was inevitable. At the Battle of the Allia River, fought just eleven miles north of Rome on July 18, 390 BC, this rag-tag Roman force was outmaneuvered, overwhelmed, and slaughtered. Some of the survivors managed to make it back to the city, where they warned the people that the army had been defeated and that the Celts were coming (5).
The panic-stricken Romans realized that they did not have enough strength to adequately defend the whole city, so it was decided to withdraw to the city’s central defensive position – the citadel located atop the Capitoline Hill – and make a stand there. The Celts entered the city. Facing no resistance, they went on a looting rampage, plundering the houses and then setting them on fire. Then they discovered that the people had crowded together into the fortified central stronghold on the Capitoline Hill. For the next two weeks, the Celts besieged the citadel with little success. By early August, the people who had hunkered down inside the citadel were suffering from hunger and sickness, and a ceasefire was called. Chief Brennus demanded a massive sum of treasure to induce him and his warriors to abandon Rome, which was grudgingly given up to him. The date of August 3, 390 BC would be a date burned into Rome’s memory as the day that the city fell to the barbarians (6).
However, Chief Brennus would not bask in his glory for long. Word arrived that his lands were under attack from other tribes, and he was forced to quickly return to northern Italy to deal with matters there. With this development, Rome now saw a chance to exact some payback (7).
The Roman Senate designated a man named Marcus Caedicius as the commander of all Roman military forces and urged him to strike the retreating Celts. However, he didn’t want the job, stating that there was another man who was more suitable to leading the counter-attack against the Celts. That man was Marcus Furius Camillus, the famed Roman general who had commanded the Roman Army in its attacks against the Etruscans, and who had been instrumental in capturing the city of Veii two years earlier. However, Camillus had experienced a falling-out with his countrymen, who had become jealous of his prestige and glory. Camillus had gotten so sick and tired of their constant attacks on his character that he packed his bags and moved to the town of Ardea, saying that they will be sorry that they had forced him to leave and that one day they will come begging for his help. Sure enough, he was right. Caedicius and a few companions journeyed to the town of Ardea, and urged Marcus Camillus to put aside his grudge against the Roman bureaucrats who had destroyed his career and reputation and work for the good of the Roman people. Marcus Camillus agreed to come to Rome’s aid, and he took command of the Roman Army (8).
On their way back to northern Italy, the Celts laid siege to the town of Veascium, which was a Roman ally. Marcus Camillus attacked them, killed many of them, and re-took the plunder that they had taken from Rome. Thus, the Celts left Rome empty-handed and in a worse condition than before (9).
The Capitoline Games are Established
The Roman historian Titus Livius states that the Capitoline Games were instituted shortly after Marcus Furius Camillus’ defeat of the Celts. Camillus himself proposed an idea to the Senate of establishing games to be held in honor of the god Jupiter, partly because the citadel on the Capitoline Hill had not fallen to the enemy, and partly because Jupiter’s temple was located atop that hill. Camillus was convinced that the god himself had intervened and had prevented the city from being completely destroyed, even though most of it was (10).
The Senate approved establishing them in either 390 or 387 BC. The Senate’s decree stated that the games would be run and supervised by an order of priests chosen by Camillus from among those who resided upon the Capitoline Hill and within the Citadel. These priests would be known as the “Capitolini”. These games were intended to be held every year on October 15 in honor of either Jupiter Optimus Maximus “Jupiter the Best and Greatest” or Jupiter Capitolinus “Jupiter of the Capitoline Hill”. The Ludi Capitolini were in fact the oldest of the Roman games (11).
After falling out of fashion for a long time, the Capitoline Games were re-instituted by Emperor Domitian in July of 86 AD. There were some notable differences, though. For starters, the name was changed to Agones Capitolini. Secondly, the games were to be held every five years instead of annually. Thirdly, the games were diversified to include a number of activities such as poetry readings, orators and academics making speeches and educational lectures, and musicians playing their compositions. Emperor Domitian gave out awards to the best person in each category, thus turning an event which was intended to be a gesture of gratitude to the supreme god for saving them from death into being a sort of talent show (12). I have not found any record of these games being performed after Domitian’s reign, so I must assume that they fell out of favor when he was murdered in 96 AD.
The Equus Octobris: The “October Horse”
Of all of the activities that were conducted during the Capitoline Games, the most important and most well-known was the so-called Equus Octobris, “the October Horse”, which took place on the first day of the games on October 15. This was the opening event of the games, consisting of a chariot race dedicated to the war-god Mars, but with a twist – the winning horse would be sacrificed.
The chariots involved were called bigae, because they were drawn by two horses, in contrast with trigae which were pulled by three horses or the quadrigae that were pulled by four. Of the two horses that pulled the chariot, the horse which ran on the right side was the one that was chosen for sacrifice (13).
The Romans prized athleticism, so the horses that were both the fastest and the strongest was sure to please Mars as an honorable sacrifice. One wonders why the race was dedicated to Mars instead of Jupiter, since the Capitoline Games as a whole were meant to honor the king of the Roman pantheon. The historical records don’t state how many laps the chariots had to run around the racetrack, but I can’t imagine that it could have gone on for very long because there were other events that were on the schedule. Like modern-day horse races such as the Kentucky Derby or the Belmont Stakes, the chariots probably only ran a single lap. One wonders how the jockeys felt, knowing that one of the two horses that pulled his chariot was doomed to be offered up on an altar. Perhaps a few who were fond of their steeds deliberately raced slower than they usually did in order to ensure that his beloved animals would not be killed, but we will never know this for certain.
Horse sacrifice is an attribute commonly associated with primitive cultures, so it’s possible that this rite is an ancient one which goes back far beyond Rome’s founding. Polybius states that the sacrifice was carried out for the good of the city, while Paul the Deacon states that the sacrifice was carried out for the good of the harvest. As to the significance of why a horse was sacrificed and not some other animal, Plutarch pondered that it might have to do with the horse being used in warfare, since October was a month dedicated to Mars, or it might have been done as a reference to the Trojan War because Troy had supposedly fallen in the month of October thanks to the wooden horse. The fact that Plutarch did not know the answer and had to surmise the reasoning behind such a strange ritual implies that this ceremony had been going on for so long that the Romans of his day had long forgotten its origins, and it implies that this was, indeed, a very archaic ritual which had survived into his day (14).
The sacrifice was carried out at the Ara Martis, the Altar of Mars, located in the Campus Martius. The horse was killed by being run through with a spear, being the weapon associated with the war-god Mars. Once the horse had been killed, both its head and tail were cut off. The tail was brought as quickly as possible to the home of the pontifex maximus, the chief priest, and the sacred blood was allowed to drip on the hearth. The rest of the blood within the tail was carefully stored in a container and kept within the temple of Vesta (15).
There was some connection between the sacrifice of the October Horse and that of another Roman ritual known as the Palilia, which was held on April 21, and was designed to purify the flocks kept by shepherds and other herdsmen:
“It must be observed that in early times no bloody sacrifice was allowed to be offered at the Palilia, and the blood of the October horse, mentioned above, was the blood which had dropped from the tail of the horse sacrificed in the month of October to Mars in the Campus Martius. This blood was preserved by the Vestal virgins in the temple of Vesta for the purpose of being used at the Palilia” (16)
As for the head, when it was cut off, it was fought over by the inhabitants of the two neighborhoods of Subura and Via Sacra. If the people of Subura won, they hang the decapitated horse’s head from the Regia, which had formerly been the residence of the old Roman kings and now served as the residence of the pontifex maximus; if the people of Via Sacra won, it is suspended from the Turris Mamilia, “Mamilius’ Tower”. (17).
In addition to the opening chariot race to Mars, there were other activities as well, especially during the reign of Emperor Domitian in the 90s AD. In the words of the historian Suetonius:
“He also established a quinquennial contest in honour of Jupiter Capitolinus of a threefold character, comprising music, riding, and gymnastics, and with considerably more prizes than are awarded nowadays. For there were competitions in prose declamation both in Greek and in Latin; and in addition to those of the lyre-players, between choruses of such players and in the lyre alone, without singing; while in the stadium there were races even between maidens. He presided at the competitions in half-boots, clad in a purple toga in the Greek fashion, and wearing upon his head a golden crown with figures of Jupiter, Juno, and Minerva, while by his side sat the priest of Jupiter and the college of the Flaviales, similarly dressed, except that their crowns bore his image as well” (18).
According to Plutarch, one of the unusual sights seen at the games was some random herald yelling out over and over again “Sardians for sale! Sardians for sale!” while pulling along by a leash or a chain an old man dressed up in a purple toga praetexta and wearing a golden bulla medallion around his neck. This was a reference to the numerous wars that the Roman Republic had fought against the various Etruscan city-states, in particular the state of Veii. The Romans believed that the Etruscans came from the eastern region of Lydia, with Sardis serving as its major city. Both the toga praetexta and the bulla were of Etruscan origin. The bulla was a small pouch worn by children around their necks, filled with good luck charms and herbs which were meant to ward off evil. It was a way in which parents protected their child due to the high number of child mortality cases in ancient times. This “medicine bag”, to use a term associated with Native Americans, was removed when the child had reached adulthood. This old man was meant to be a representation of the Etruscan king of Veii – an old man who still behaved like a child – and was an object of mockery (19).
There is also a questionable reference made to Roman merchants and businessmen offering sacrifices to the god Mercury on this day (20). However, I have not been able to find any mention of this in any primary source, or any other secondary source, and I am inclined to believe that the un-named author confused October 15 with May 15, which was the date of a festival dedicated to Mercury.
The Capitoline Games were the first example of organized athletic celebrations conducted in the name of religious devotion. There would be many more of these under a variety of other names which would be established by the Romans throughout their history. Sometimes they took the form of chariot races, other times in the form of gladiatorial contests, and in other cases simple feats of athletic prowess. It’s remarkable that, considering its age and its social significance, the Capitoline Games did not last very long. They were first disbanded due to their association with Marcus Camillus, whose inflated ego became too much for the Roman people to bear, and they were likely disbanded a second time due to their association with an incompetent and egotistical emperor. By contrast, other games such as the Ludi Magni Romani, the Great Roman Games” and the Ludi Plebei, “the Plebeian Games” were more popular and would be practiced by the Romans for many generations.
- Rome: Power & Glory, episode 1 – “The Rise”.
- Polybius, Histories, book 2, chapters 17-18; Plutarch, The Life of Camillus, chapters 15-16; In Search of History: The Celts; The Celts, episode 1 – “The Man with the Golden Shoes”; The History of Ancient Rome, lecture 3 – “Pre-Roman Italy and the Etruscans”; William Smith, ed., Dictionary of Greek and Roman Geography, Volume 1. Boston: Little, Brown, and Company, 1854. Pages 934-935.
- Diodorus Siculus, The Library of History, book 14, chapter 113; Dionysius of Halicarnassus, Roman Antiquities, book 13, chapter 11; Plutarch, The Life of Camillus, chapter 17.
- Diodorus Siculus, The Library of History, book 14, chapters 113-114; Dionysius of Halicarnassus, Roman Antiquities, book 13, chapter 12; Plutarch, The Life of Camillus, chapters 17-18.
- Diodorus Siculus, The Library of History, book 14, chapter 114; Polybius, Histories, book 2, chapter 18; Plutarch, The Life of Camillus, chapters 18-19.
- Diodorus Siculus, The Library of History, book 14, chapters 115-116; Dionysius of Halicarnassus, Roman Antiquities, book 13, chapters 6-9; Polybius, Histories, book 2, chapter 18; Plutarch, The Life of Camillus, chapter 20.
- Polybius, Histories, book 2, chapter 18.
- Dionysius of Halicarnassus, Roman Antiquities, book 12, chapter 14; book 13, chapter 5; Plutarch, The Life of Camillus, chapters 2-14, 22-29.
- Diodorus Siculus, The Library of History, book 14, chapter 117; Festus, Breviarium, part 6; Plutarch, The Life of Camillus, chapter 23.
- Titus Livius, The History of Rome, book 5, chapter 50.
- Titus Livius, The History of Rome, book 5, chapter 50; Herodian, History of the Roman Empire. Translated by Edward C. Echols. University of California Press, 1961. Page 24; James Lempriere, A Classical Dictionary, 6th Edition. London: T. Cadell, 1806; Abraham Rees, The Cyclopaedia, or Universal Dictionary of Arts, Sciences, and Literature, Volume VI. London: Longman, Hurst, Reese, Orme, & Brown, 1819; William Smith, Dictionary of Greek and Roman Antiquities, Second Edition. Boston: Little, Brown, and Company, 1859. Page 715.
- Suetonius, The Twelve Caesars, book 12 “The Life of Domitian”, chapter 4; John Feltham Danneley, An Encyclopaedia, or Dictionary of Music. London: Preston, 1825; Encyclopaedia Britannica, Volume VI, Eighth Edition. Edinburgh, Adam and Charles Black, 1854. Page 220; Edward Greswell, Origines Kalendariae Hellenicae: The History of the Primitive Calendar among the Greeks, Before and After the Legislation of Solon, Volume III. Oxford: Oxford University Press, 1862. Page 306.
- Plutarch, Roman Questions, #97; Reverend Thomas Wilson, An Archaeological Dictionary, or Classical Antiquities of the Jews, Greeks, and Romans, Alphabetically Arranged. London: 1783.
- Plutarch, Roman Questions, #97; William Warde Fowler, The Roman Festivals of the Period of the Republic. London: Macmillan and Company, Ltd., 1899. Page 241; Leonardo Magini, Astronomy and Calendar in Ancient Rome: The Eclipse Festivals. Translated by Jonathan Kevin Wood. L’Erma: Di Bretschneider, 2001. Pages 62-63.
- Plutarch, Roman Questions, #97; Alexander Adam, Roman Antiquities, or An Account of the Manners and Customs of the Romans. Philadelphia: J. B. Lippencott & Co., 1872. Page 222; James Hastings, ed., Encyclopaedia of Religion and Ethics, Volume XII. New York: Charles Scribner’s Sons, 1922. Page 697; Leonardo Magini, Astronomy and Calendar in Ancient Rome: The Eclipse Festivals. Translated by Jonathan Kevin Wood. L’Erma: Di Bretschneider, 2001. Pages 62-63.
- William Smith, Dictionary of Greek and Roman Antiquities, Second Edition. London: Walton and Maberly, 1859. Page 850.
- Plutarch, Roman Questions, #97; Leonardo Magini, Astronomy and Calendar in Ancient Rome: The Eclipse Festivals. Translated by Jonathan Kevin Wood. L’Erma: Di Bretschneider, 2001. Page 62.
- Suetonius, The Twelve Caesars, book 12 “The Life of Domitian”, chapter 4.
- Plutarch, Roman Questions, #53; Encyclopaedia Britannica, Volume VI, Eighth Edition. Edinburgh, Adam and Charles Black, 1854. Page 220; William Smith, Dictionary of Greek and Roman Antiquities, Second Edition. Boston: Little, Brown, and Company, 1859. Page 715.
- The Olio, or Museum of Entertainment, Volume 2. London, Joseph Shackell, 1829. Page 191.
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