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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
- Definitions and Translations. “Februa”. https://www.definitions.net/definition/februa.
- Definitions and Translations. “Februa”. https://www.definitions.net/definition/februa.
- Ovid, Fasti, book 2, introduction.
- Rome and the Barbarians, lecture 8 – “The Roman Conquest of Spain”.
- Ovid, Fasti, book 2, introduction.
- Ovid, Fasti, book 2, February 1.
- Ovid, Fasti, book 2, February 1.
Bibliography
- Ovid, Fasti, book 2, introduction. https://www.poetryintranslation.com/PITBR/Latin/OvidFastiBkTwo.php.
- Ovid, Fasti, book 2, February 1. https://www.poetryintranslation.com/PITBR/Latin/OvidFastiBkTwo.php.
- Definitions and Translations. “Februa”. https://www.definitions.net/definition/februa.
- Rome and the Barbarians, lecture 8 – “The Roman Conquest of Spain”. Hosted by Prof. Kenneth W. Harl. Chantilly, VA: The Teaching Company, 2004.
October 19 – The Armilustrium: Another Campaign Season Comes To An End
The Roman Army was the mightiest fighting force of ancient times from the 3rd Century BC until arguably the 3rd Century AD. Each year, the soldiers were sent out to search for and fight the empire’s enemies. However, the legions were not constantly in action. As Autumn moved closer to Winter, the soldiers prepared to hang up their armor and weapons and move into their Winter quarters. The soldiers would no longer be on active duty, and fighting would be put on hold for a few months until the weather warmed up again in Spring and the legions could once again be sent out for another campaign.
Roman soldiers marching at Xanten, Germany. Photograph by Judith Meyer (June 23, 2012). CC0 Creative Commons.
The Roman Army’s campaigning season officially began on March 23 with a festival called the Tubilustrium. With the necessary sanctification rituals performed, the Roman Army could now march, fight, and conquer with the gods’ blessings.
As Summer changed to Autumn, the soldiers’ thoughts increasingly turned to returning to their homes and bringing in the Fall harvest. By the middle of October, the time had come to dismiss the troops. October 19 officially marked the end of the year’s military campaign season, and this feast day was known in ancient Rome as the Armilustrium (1).
It’s said that the name “Armilustrium” comes from the Latin words arma (“weapon”) and lustrere (“to be reviewed”) (2). However, a better translation might be arma followed by lustrantur “purified” (3). Then again, as I’ve pointed out elsewhere, the ancient Romans loved puns and plays on words, and it’s possible that both definitions are correct. Here, the soldiers would be assembled one last time, and the necessary purification rituals would be performed before the troops were taken off of active duty.
Where did this ritual take place? We have two possible contenders. The first and most commonly-accepted proposal is that the Armilustrium festival took place upon the Campus Martius, “the Field of Mars”. This was Rome’s military training ground, their version of Parris Island or Salisbury Plain, where the new recruits would be trained in how to be legionnaires, and where those who were already in the Army would sharpen their skills as well as their swords. If you’re going to be conducting a religious ritual that is centered upon Rome’s military, then the Campus Martius sounds like a logical place (4).
Not so fast, though, because there’s a second option. The ancient historian Plutarch says that there was a place called Armilustrum, located on the Aventine Hill (one of the seven hills that makes up the city of Rome), where King Titus Tatius of the Sabines was entombed (5). It has been supposed that the Armilustrium was actually a ritualized performance held in honor of Titus Tatius, possibly performed by the Salian priesthood with helmets, shields, and spears. (6). However, this view is not well-regarded by most scholars, who believe that the name “Armilustrium” referred to a religious ritual, not a geographic location, and that it centered upon the Roman military, not a semi-legendary ancient king.
Now that we’ve established where this ritual likely took place, we turn our attention to what exactly happened here. Just as with ascertaining the ceremony’s location, determining what went on during the ceremony is a bit difficult. As mentioned earlier, there are two possible translations, but both are of a military nature. The name Armilustrium translates to either “weapons are reviewed” or “weapons are purified”. In either case, both translations involve weapons.
Numerous sources claim that this was a general review of the army, with the soldiers standing in formation, fully armed and armored as if ready for battle (7). What was the purpose behind this? The word “review” is telling. Perhaps this was where the general surveyed his soldiers on parade, inspected their appearance and their kit, where the troops displayed their awards, and where their commander could give them a few encouraging words.
One source from the 1820s says that the men and officers “wore crowns” while on parade (8). These are assuredly not royal crowns or even mock royal crowns. Instead, they were likely battle awards that were in the shape of crowns, and the Roman military had several of these. Perhaps the most common was the corona civilis, “the civic crown”, crafted from oak leaves, which was given as an award for saving the life of another Roman citizen. A soldier who had rescued one of his comrades in battle would be awarded such an ornament. However, there were other crown awards, too. The corona muralis, “the wall crown” was an award given to the first soldier who was able to penetrate through an enemy’s fortifications. Of all of these coronae, perhaps the most coveted and the most respected was the corona graminea. This was a crown that was given to a victorious battlefield commander, crafted by the soldiers that he led out of the very grasses and plants that grew out of that battlefield. Only a handful of Roman generals were given this award, which means that the victory had to be on a truly epic scale.
What about the reference to purification during this ritual – what exactly was the thing that needed to be purified? Based upon the name, most people have stated that the soldiers’ weapons were the things that needed to be both physically as well as ritualistically cleaned (9). Only one source from the early 1800s claims that the soldiers themselves were purified, not the weapons (10). This is similar to the idea which is seen several times in the Bible that people who had shed blood were “unclean” and needed to be cleansed of their blood-guilt before they were once again re-admitted into society.
Numerous sources claim that sacrifices were made on this day (11), but what kind were they? They were likely not sacrifices of live animals, known in Latin as agonaliae, because every time live animals were sacrificed the Romans clearly stated so. One notable example of an agonalia was one conducted in honor of Mars which occurred in March 17, in which a ram was sacrificed to the Roman war god. So, the sacrifices likely consisted of offerings of meat, harvested crops, or prepared goods like honey cakes, which were a common sacrificial offering.
Nobody says who is actually carrying out these sacrifices. Charles James, writing in the early 1800s, stated that it was the Roman Army’s generals who carried out the sacrifices, not members of the priesthood (12). However, there are more sources which state that it is either inferred or assumed in the Roman records that the Salii priests performed the ceremonies (13). The Salii, or the Salians (no relation to the Salian Franks of the 4th and 5th Centuries), were an order of priests who were devoted to worshiping the god Mars. Their name is derived from the Latin verb salit meaning “to jump or leap”. So they were, literally, the Leaping Priests. They were known for dancing while carrying shields and weapons, in order to please the war god. Plutarch wrote “They move with much grace, performing, in quick time and close order, various intricate figures, with a great display of strength and agility” (14). On this day, it’s likely that the priests of Mars danced and sang prayers to Mars, giving thanks to him for a successful campaign.
Meanwhile, a source from the 1800s says that it was the soldiers themselves who were doing the dancing, while wearing all of their armor in fact (15). I am VERY skeptical about this, but who knows, it might be true. War dances are common to many cultures, and this idea of the Romans soldiers dancing while fully dressed for battle sounds like something known as the pyrrhiche or “Pyrrhic Dance”, which was a dance performed by young men while wearing armor (16).
The things that were used in purification rituals are better described concerning another ceremony called the Palilia, a festival dedicated to gaining divine protection for your livestock, which took place on April 21. Here, various substances were burned including the blood and ashes of sacrificed animals, dried beans, sulfur, rosemary, chips of fir wood, and incense. The smoke which emanated from these burnt offerings would be used to purge and purify places, animals, and people of any unclean influences. Also, cleansing rituals would be performed by using laurel branches to sprinkle holy water on the people and the places where they lived and worked (17). Because the Armilustrium had purification at its heart, it is highly likely that the same sacrificial and ceremonial purification rituals were conducted on October 19 as they were on April 21.
All of the sources which write about the Armilustrium are in agreement that the festivities were accompanied by the blasting of war trumpets, and possibly added to by other musical instruments that were employed upon the battlefield. What was the purpose behind this? There were numerous other sacrificial and purification rituals which were conducted by the ancient Romans which were not accompanied by music of any sort, so why was the Armilustrium different? Many scholars have pointed to the Armilustrium’s militaristic nature as the reason why martial musical instruments were played. Another reason likely has to do with the Armilustrium being paired with the earlier Tubilustrium festival of March 23; the Tubilustrium began the campaign season, and the Armilustrium concluded it, and both days were sacred to the war-god Mars. In the Tubilustrium musical instruments, especially trumpets, were a core component to the day’s celebrations. As Marcus Terentius Varro explains, the name Tubilustrium meant “the purification of the trumpets”, and the trumpets in question were sacred trumpets that were used in association with religious rituals and other formal ceremonies (18). Since the Armilustrium marked the end of the military campaign season, it’s possible that this was the day where the war trumpets were sounded for the last time. The weapons, shields, and armor were purified and afterwards locked up in the armory until the next campaign season.
March was the month of Mars, the time when the snows of Winter had melted and armies could once again be sent out to attack Rome’s enemies. October, too, was a month dedicated to Mars, but for the opposite reason, because this was the month when the soldiers returned home. The army is assembled, their awards and commendations are displayed for everyone to envy. The sound of the war trumpets echoes for one last time and the thick smoke of burnt sacrificial offerings hangs heavily in the air, while the priests and the troops sing the praises of the war god and give thanks to him for seeing them through another year. Now, it’s time to put away their war-like things, and devote their time to the matter of the harvest, of their families, and making it through the cold Winter. In a few more months, they will be assembled on the parade ground again, ready to fight on the command of the emperor, and for the glory of Rome.
Source citations
- William Darrach Halsey, Collier’s Encyclopedia, Volume 9. Macmillan Educational Company, 1984. Page 626.
- Ephraim Chambers, Cyclopaedia, or An Universal Dictionary of Arts and Sciences, Volume I, Fifth Edition. London: 1741.
- Marcus Terentius Varro, On the Latin Language, book 6, verse 14. Translated by Roland G. Kent. London: W. Heinemann, 1938. Pages 189.
- The Olio, or Museum of Entertainment, Volume 2. London, Joseph Shackell, 1829. Page 191.
- Robert Burn, Rome and the Campagna. Cambridge: Deighton, Bell, and Co., 1876. Page 205.
- John Bell, New Pantheon, Volume I. London: J. Bell, 1790. Page 94.
- Ephraim Chambers, Cyclopaedia, or An Universal Dictionary of Arts and Sciences, Volume I, Fifth Edition. London: 1741; The Olio, or Museum of Entertainment, Volume 2. London, Joseph Shackell, 1829. Page 191; Adam Clarke, The Holy Bible, with a Commentary and Critical Notes, Volume IV: Romans-Revelation. Cincinnati: Applegate & Co., 1854. Page 184.
- The Olio, or Museum of Entertainment, Volume 2. London, Joseph Shackell, 1829. Page 191.
- Ephraim Chambers, Cyclopaedia, or An Universal Dictionary of Arts and Sciences, Volume I, Fifth Edition. London: 1741).
- The Anniversary Calendar, Natal Book, and Universal Mirror, Volume II. London: William Kidd, 1832. Page 693.
- Ephraim Chambers, Cyclopaedia, or An Universal Dictionary of Arts and Sciences, Volume I, Fifth Edition. London: 1741; Charles James, A New and Enlarged Military Dictionary, Second Edition. London: T. Egerton, 1805; The Olio, or Museum of Entertainment, Volume 2. London, Joseph Shackell, 1829. Page 191; Adam Clarke, The Holy Bible, with a Commentary and Critical Notes, Volume IV: Romans-Revelation. Cincinnati: Applegate & Co., 1854. Page 184.
- Charles James, A New and Enlarged Military Dictionary, Second Edition. London: T. Egerton, 1805.
- Fastorum Libri Sex. The Fasti of Ovid, Volume 3 – Commentary on Books 3 and 4. Edited and Translated by James George Frazer. Page 145.
- Plutarch, Life of Numa Pompilius, chapter 13.
- The Olio, or Museum of Entertainment, Volume 2. London, Joseph Shackell, 1829. Page 191.
- Cassius Dio, Roman History, book 60, chapter 7; Lauren Curtis, Imagining the Chorus in Augustan Poetry. Cambridge: Cambridge University Press, 2017. Page 179.
- William Smith, ed., Dictionary of Greek and Roman Antiquities, Second Edition. London: Walton and Maberly, 1859. Page 850.
- Marcus Terentius Varro, On the Latin Language, book 6, verse 14. Translated by Roland G. Kent. London: W. Heinemann, 1938. Pages 189; John Ziolkowski, “The Roman Bucina: A Distinct Musical Instrument?”. Historic Brass Society Journal (2002). Pages 31, 36; The Roman Way of War – “The Dacian Wars”; The Roman War Machine, episode 1 – “First Our Neighbors, Then The World”. 1999.
Bibliography
- Bell, John. New Pantheon, Volume I. London: J. Bell, 1790.
- Burn, Robert. Rome and the Campagna. Cambridge: Deighton, Bell, and Co., 1876.
- Chambers, Ephraim. Cyclopaedia, or An Universal Dictionary of Arts and Sciences, Volume I, Fifth Edition. London: 1741.
- Clarke, Adam. The Holy Bible, with a Commentary and Critical Notes, Volume IV: Romans-Revelation. Cincinnati: Applegate & Co., 1854.
- Curtis, Lauren. Imagining the Chorus in Augustan Poetry. Cambridge: Cambridge University Press, 2017.
- Dio, Cassius. Roman History, book 60, chapter 7.
- Halsey, William Darrach. Collier’s Encyclopedia, Volume 9. Macmillan Educational Company, 1984.
- James, Charles. A New and Enlarged Military Dictionary, Second Edition. London: T. Egerton, 1805.
- Plutarch. Life of Numa Pompilius, chapter 13. http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Plutarch/Lives/Numa*.html.
- Smith, William ed. Dictionary of Greek and Roman Antiquities, Second Edition. London: Walton and Maberly, 1859.
- Varro, Marcus Terentius. On the Latin Language, book 6, verse 14. Translated by Roland G. Kent. London: W. Heinemann, 1938.
- Ziolkowski, John. “The Roman Bucina: A Distinct Musical Instrument?”. Historic Brass Society Journal (2002). Pages 31-58.
- Fastorum Libri Sex. The Fasti of Ovid, Volume 3 – Commentary on Books 3 and 4. Edited and Translated by James George Frazer.
- The Anniversary Calendar, Natal Book, and Universal Mirror, Volume II. London: William Kidd, 1832.
- The Olio, or Museum of Entertainment, Volume 2. London, Joseph Shackell, 1829.
- The Roman Way of War – “The Dacian Wars”. https://www.youtube.com/watch?v=Y479bKPEzLQ.
- The Roman War Machine, episode 1 – “First Our Neighbors, Then The World”. 1999. https://www.youtube.com/watch?v=fawPwsOfHTk.
October 1 – The Kalends of October
It is now the month of October in ancient Rome. The weather has begun to cool, the Autumn harvest is ready to be gathered, and the soldiers are preparing themselves to return home after another season of fighting abroad.
The whole month of October was dedicated to Mars, the god of war (1). This is likely due to the fact that October was the month when the year’s military campaigning season came to an end. The campaigning season officially terminated on October 19 with the ceremony known as the Armilustrium, but that’s a story for another day.
The first day of every month was known as the kalends, which is where the word “calendar” comes from. These were days in which all business was put on hold, possibly because merchants and businessmen were afraid of being jinxed (2).
In the ancient Roman calendar, the first day of every month was sacred to the goddess Juno, Queen of the Gods (3). However, the first day of October was also dedicated to the war-god Mars (4) as well as to Fides, the divine personification of faith (5). This is because October 1 was the date that a temple to Fides located on the Capitoline Hill was dedicated during the 3rd Century BC by Aulus Atilius Calatinus. This temple was often used as a place where oaths were taken, or where contracts and treaties were signed. Copies of treaties that Rome had signed with other nations were put on display within (6).
October 1 was also the date of a purification ritual known as the Tigillo Sororio, “the Beam of the Sister”, whose origins go back to the founding of the Roman Republic. Legend states that Horatius Cocles, one of the great heroes of the civil war between the monarchists and the republicans which lasted from 509 to 499 BC, returned home after being victorious in a battle, bringing with him the spoils of his defeated enemies. However, his sister was betrothed so a man who was on the monarchists side. When she saw her fiancé’s cloak, she knew that he was among the slain and she began to cry. Her brother Horatius, fired up with patriotic furor, accused her of showing sympathy to the Republic’s enemies and killed her on the spot. Horatius was acquitted of murder, but he was forced to undergo a purification ritual to expiate his blood-guilt. At least that’s the story, but it appears that this purification ritual existed before the era of the civil war, so then what was its original purpose? Perhaps, just as Horatius had to expunge his unclean self after shedding the blood of his own sister, so to might early Roman warriors have needed to purify their bodies and souls of blood-guilt prior to re-entering the city (7). This bears some resemblance to the Armilustrium, in which the weapons of war were ritualistically purified before being re-housed in the armories over the winter lull.
Source citations:
- Pierre Danet, A Complete Dictionary of the Greek and Roman Antiquities. London: 1700. Page 14; 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. Page 103; Adam Clarke, The Holy Bible, with a Commentary and Critical Notes, Volume IV: Romans-Revelation. Cincinnati: Applegate & Co., 1854. Page 184.
- History and Archaeology Online: Rediscovering the Past. “Double Roman Celebrations for the Kalends of October: The Fidei in Capitolio and the Tigillo”, by Natasha Sheldon (September 29, 2018). https://historyandarchaeologyonline.com/double-roman-celebrations-for-the-kalends-of-october-the-fidei-in-capitolio-and-the-tigillo/.
- Molly Pasco-Pranger, Founding the Year: Ovid’s Fasti and the Poetics of the Roman Calendar. Leiden: Brill, 2006. Page 180.
- 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. Page 103.
- UNRV. “Roman Festivals”. https://www.unrv.com/culture/roman-festivals.php.
- Ár Ndraíocht Féin: Public Worship, Fellowship, and Practice. “Major Holidays of Rome October (Mensis October)”. https://www.adf.org/rituals/roman/roman-holidays3.html.
- History and Archaeology Online: Rediscovering the Past. “Double Roman Celebrations for the Kalends of October: The Fidei in Capitolio and the Tigillo”, by Natasha Sheldon (September 29, 2018). https://historyandarchaeologyonline.com/double-roman-celebrations-for-the-kalends-of-october-the-fidei-in-capitolio-and-the-tigillo/.
Bibliography:
- Clarke, Adam. The Holy Bible, with a Commentary and Critical Notes, Volume IV: Romans-Revelation. Cincinnati: Applegate & Co., 1854.
- Danet, Pierre. A Complete Dictionary of the Greek and Roman Antiquities. London: 1700.
- Pasco-Pranger, Molly. Founding the Year: Ovid’s Fasti and the Poetics of the Roman Calendar. Leiden: Brill, 2006.
- 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.
- Ár Ndraíocht Féin: Public Worship, Fellowship, and Practice. “Major Holidays of Rome October (Mensis October)”. https://www.adf.org/rituals/roman/roman-holidays3.html.
- History and Archaeology Online: Rediscovering the Past. “Double Roman Celebrations for the Kalends of October: The Fidei in Capitolio and the Tigillo”, by Natasha Sheldon (September 29, 2018). https://historyandarchaeologyonline.com/double-roman-celebrations-for-the-kalends-of-october-the-fidei-in-capitolio-and-the-tigillo/.
- UNRV. “Roman Festivals”. https://www.unrv.com/culture/roman-festivals.php.
February 23 – The Terminalia: The Feast Day of the Roman Border God
February 23 was the date of the Terminalia, the festival dedicated to the ancient Roman god Terminus, the god of property boundaries. Yep, that was a real thing. Agrarian societies like the Roman peasant class took land ownership extremely seriously. Trespassing on another person’s property was not a minor offense, and muscling in on another person’s property by letting your livestock graze on someone else’s land or plowing ground that didn’t belong to you were very serious offenses indeed. Not only was property sovereignty at issue, but in many cases life and death depended upon your ability to have the land provide for you and your family. If your neighbor’s cattle devoured all of your good pasture leaving no food behind for your own livestock, or if your grapes and olives were stolen before you could pick them, your family was going to be in for hard times. Therefore, property ownership and property disputes were taken very seriously.
The ancient Romans often ascribed gods to things, and would, rather un-imaginatively, name the god simply as the name of whatever it was the god of. For example, the Roman god of the sun was called Sol, which simply meant “sun” in Latin. By extension, Luna was the goddess of the moon, and luna was the word for “moon” in Latin. Terminus was the Latin word for “boundary marker”, so when the time came for the Romans to concoct a god specifically of boundary markers, unsurprisingly, they named him after the thing that he was the god of. In ancient Rome, properties were often demarcated by large stone pillars or obelisks, or else with wooden posts set into the earth. In addition to being the god that looked after the boundaries of individual properties, Terminus was also the god who protected the boundary of the Roman Empire itself. He was, in essence, the ultimate border guard. NONE SHALL PASS!!!
According to Dionysius of Halicarnassus, the Terminalia festival was first conducted during the reign of King Numa Pompilius, one of Rome’s early kings. He passed a law stating that every individual property should be marked out so that there could no longer be disputes over who owned which piece of ground. He ordered that each household must draw a line around their property and then place stones along the property lines. Then, these stones were consecrated to “Jupiter Terminus” – Jupiter of the Boundaries – and he stated that the landowners should assemble at the boundary markers at a certain date and make sacrifices to them. In addition to demarcating private properties from one another, stones were also used to distinguish between private property and public property, and were also laid around the boundary of the Roman kingdom itself to mark the border between the city-state and foreign lands. King Numa furthermore stated that if anyone damaged or removed the stones, that person would be classified as an outlaw, outside of any legal protection, and anybody could kill that person with impunity (Dionysius of Halicarnassus, Roman Antiquities, book 2, chapter 74).
Ovid reports that the place where this festival was first held was located six miles away from the city limits of Rome, along the road towards the town of Laurentum. In archaic times, this milestone marker also marked the end of the city-state of Rome’s lands, and it was at this spot that the first Terminalia sacrifice was performed. There was, apparently, an inscription which either stated or illustrated that a sheep was sacrificed at this marker as a sacrifice to the god who watched over and protected Rome’s border (Ovid, Fasti, book 2, February 23).
According to Marcus Varro, the Festival of Terminus occurred on February 23 because this was the last day of the Roman year. Before the calendar was reformed, the Roman year began with March, the month of the god of war, since the Romans claimed that Romulus and Remus were the sons of Mars. It wasn’t until later that the calendar was shuffled around so that the year began with January. Months in the Roman calendar previously followed the phases of the moon, which could lead to some problems because the full moon did not always fall on the same days each year. Therefore, the calendar was changed so that it more resembled the calendar that we have today (Marcus Terentius Varro, On the Latin Language, book 6, verse 13. Translated by Roland G. Kent. London: W. Heinemann, 1938. Page 187).
The poet Ovid gives us details about how the rituals dedicated to Terminus would have proceeded. First, everyone who was involved was required to be dressed all in white clothes. The people involved would be the two families that lived in neighboring properties which the boundary marker separated, and a priest would be presiding over everything. Two men – the two property owners who owned the adjacent lands – would approach the boundary stone that separated their two properties from each other from opposite directions, carrying a flower garland. Then, both men would drape the flower garlands upon the side that faced towards their respective properties (Ovid, Fasti, book 2, February 23).
Nearby, a bonfire in the shape of a sacrificial altar was constructed out of branches and logs carefully stacked atop each other. It would have looked very similar to, if not identical to, a bustum cremation pyre. The matron from each household would bring hot coals from her own house’s hearth within a ceramic pot – these would later be used for igniting the pyre when the time came (Ovid, Fasti, book 2, February 23).
Now was the moment when the various sacrificial offerings were made by the sons and daughters of both families, and it is here that our historical sources conflict with each other. Dionysius of Halicarnassus (60 BC – 7 BC) states that the offerings consisted of cakes, grain, and the first-grown produce of the fields, and that no animals were used in this ritual because “it is not lawful to stain these stones with blood” (Dionysius of Halicarnassus, Roman Antiquities, book 2, chapter 74). By contrast, Ovid (43 BC – 17 AD) states that piglets and lambs were sacrificed as part of the Terminalia (Ovid, Fasti, book 2, February 23). The historian Plutarch makes some sense of the differing statements made by Dionysius and Ovid. In the fourth part of his book Parallel Lives, Plutarch reports that nowadays Romans conduct animal sacrifices to Terminus, but in centuries past this was not done. In his words, “Terminus signifies boundary, and to this god they make public and private sacrifices where their fields are set off by boundaries; of living victims nowadays, but anciently the sacrifice was a bloodless one, since Numa reasoned that the god of boundaries was a guardian of peace and a witness of just dealing, and should therefore be clear from slaughter” (Plutarch, Parallel Lives, book 4 – “The Life of Numa”, chapter 16). Plutarch also speaks of this in his series of short musings entitled Roman Questions: “Why is it that they were wont to sacrifice no living creature to Terminus, in whose honour they held the Terminalia, although they regard him as a god? Is it that Romulus placed no boundary-stones for his country, so that Romans might go forth, seize land, and regard all as theirs, as the Spartan said, which their spears could reach; whereas Numa Pompilius, a just man and a statesman, who had become versed in philosophy, marked out the boundaries between Rome and her neighbours, and, when on the boundary-stones he had formally installed Terminus as overseer and guardian of friendship and peace, he thought that Terminus should be kept pure and undefiled from blood and gore?” (Plutarch, Roman Questions, #15). It would therefore appear that it was during the reign of Caesar Augustus, Rome’s first emperor, who reigned from 31 BC to 14 AD, that the rules regarding what could and couldn’t be sacrificed during the Terminalia were changed. However, Caesar Augustus makes no mention of this in his Res Gestae, his list of accomplishments, and I do not know of any ancient writer who remarks that Augustus ordered the rule to be changed. It would therefore appear that it was not by imperial command, but rather, changing social attitudes that led to the change of sacrificial offerings.
Using both Dionysius and Ovid as references, each family brought a honey cake, grain (which was cast onto the pyre three times), the first-grown crops that emerged from the soil, sliced honeycomb, wine, a suckling pig, and a lamb. The piglet was killed and laid on the fire intact, but the lamb, which was brought to the altar last, was sacrificed differently. The lamb was slain and its blood was collected, presumably in a basin or pot or something, and laid aside for later. Then the lamb itself was laid upon the pyre along with all of the other sacrificial offerings (Dionysius of Halicarnassus, Roman Antiquities, book 2, chapter 74; Ovid, Fasti, book 2, February 23).
Now was the time to light the fire. Dried bark and other tinder were shoved into the opening in between the logs. The hot coals that had been brought by both women of their households was carefully prodded inside, and soon, the wooden altar went up in smoke and flames. Nobody spoke at all during the whole course of all of this (Ovid, Fasti, book 2, February 23).
Finally, the lamb’s blood was then splattered onto both sides of the boundary marker (Ovid doesn’t say who specifically did this, but it was probably the priest), blessing it, and the priest presiding over the ritual would give a speech that sounded something like this: “Terminus, protector god of our nation’s boundaries, it is you who lays the lines for estates, cities, and great nations. Without you, every field’s ownership would be disputed. You are not flattered or distracted by others to make you forget your duty. In good faith, you guard the land that you are entrusted to watch over. Unlike other gods, you are not free to wander. Therefore, remain on guard at your post, and do not yield an inch to our enemies. Proclaim where you stand ‘That land there is yours, but this land here is ours’” (based upon Ovid, Fasti, book 2, February 23).
Sources:
- Dionysius of Halicarnassus, Roman Antiquities, book 2, chapter 74. http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Dionysius_of_Halicarnassus/2C*.html.
- Ovid, Fasti, book 2, February 23. https://www.poetryintranslation.com/PITBR/Latin/OvidFastiBkTwo.php.
- Plutarch, Parallel Lives, book 4 – “The Life of Numa”, chapter 16. http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Plutarch/Lives/Numa*.html.
- Marcus Terentius Varro, On the Latin Language, book 6, verse 13. Translated by Roland G. Kent. London: W. Heinemann, 1938. https://archive.org/details/onlatinlanguage01varruoft/mode/2up.
March 17 – The Feast of Mars
Today is March 17, Saint Patrick’s Day. While people all over the world celebrate everything that it means to be Irish, things would have been different two thousand years ago. Tradition states that Saint Patrick died on March 17, but we don’t know for sure if he did indeed die on this day, or was born on this day, or whatever. That being said, if Ireland’s patron saint really does have nothing to do with this particular day, then why did the Church place Patrick’s feast day on March 17? It was common practice among the Catholic Church to take pre-existing pagan holidays and give them a Christian spin in order to gain converts and to suppress previous religious beliefs.
So what was so important about March 17 that made the Catholic Church want to Christianize it? March 17 was important to the ancient Romans for three reasons. Firstly, this was the date of the Feast of Mars, the ancient Roman god of war. The god Mars actually had several days held in his honor (March 1, March 14, March 17, and March 23), but March 17 was regarded by the ancient Romans as THE feast day of their god of battles. Secondly, March 17 was the date in which Roman adolescent boys ceremonially crossed the threshold of manhood. Picture an ancient Roman version of a bar mitzvah, and you get the idea. Thirdly, March 17 was the day of the Liberalia, a festival dedicated to the spirit of freedom. “Liber” was one of the titles that was given to the god Bacchus, the Roman god of wine and celebration, and thus was a Roman parallel of the ancient Greek god Dionysus. Bacchus Liber was, therefore, the god of freedom, licentiousness, and unrestrained behavior. On this day, people were uninhibited by normal social conventions, and I imagine that the Catholic clergy would have been shocked by a lot of the casual care-free behavior of the revelers.
Let’s turn our attention first towards Mars. Most people who are familiar with Roman civilization are pretty confident that they know who Mars is – he’s the Roman god of war, the parallel of the ancient Greek war god Ares. However, it’s more complicated than that. For starters, Mars wasn’t even a Roman god – he was an Etruscan god named Maris that the Romans adopted into their pantheon. Secondly, he wasn’t a war god, not at first anyway, but he gradually became associated with that role. I think I can explain it better here…
“Perhaps the god most identified with Rome was the war-god Mars, since Mars was the father of Romulus, the founder and first king of Rome. Originally a god of fertility and agriculture, based upon the Etruscan god Maris, he slowly became a war god, which may be due in part to his duty as a protector of fields and pastures – in other words, he guarded the homeland. As Rome’s borders expanded due to the frequent wars against its neighbours, the homeland expanded with it, and Mars’ job as a guardian of Roman soil took on greater importance until he became a full-fledged god of battles” (Jason R. Abdale, Four Days in September: The Battle of Teutoburg, Second Edition. Barnsley: Pen & Sword Books, Ltd., 2016. Page 6).
Now that we know Mars’ background, let’s survey the rituals that are associated with his feast day on March 17. For many of my posts, I have used Ovid as a key reference because his book Fasti concerns explanations of key events in the Roman calendar; he regrettably died before he was able to complete it. You would think that the worship of one of the Roman pantheon’s main gods would be a focus of particular interest for him. However, intriguingly and puzzlingly, Ovid makes no mention whatsoever in his Fasti of any significance that March 17 held for the war god Mars. Instead, we have received most of our information concerning Mars’ feast day from the writings of Plutarch and Marcus Terentius Varro.
March 17 was the day of the Agonalia of Mars. In a previous post, I explained than an agonalia was a holy day in which live animal sacrifices were conducted, usually a ram. So we already know from the name given to this ritual that a ram would be sacrificed to Mars at some point during the day. I find it an interesting coincidence that the astrological sign of the ram is Aries, which is similar to the name of the ancient Greek war god Ares, which many regard as a synonym of Mars.
Plutarch provides us with the most information regarding the rituals of the Agonalia of Mars. In his work The Life of Numa Pompilius, he describes the rituals that were practiced by the priests of Mars. Numa Pompilius was one of the fabled kings of Rome, and his claim to notoriety was that he invented many of Rome’s religious practices. One of these was the establishment of a priesthood dedicated to the worship of the god Mars. This was the Salian Order, derived from the Latin verb salit meaning “to jump or leap”. So they were, literally, the Leaping Priests. Please restrain yourself from making any Blackadder jokes about the Jumping Jews of Jerusalem.
The celebrations opened with the entry procession of the priests. Leading the way was the high priest of Mars, the Flamen Martialis, who carries the sacred Spear of Mars. Behind him are twelve priests of the Salian Order, garbed in short purple cloaks, a broad belt studded with brass, a metal helmet with a chinstrap and capped with a metal spike, and they carry a dagger and a bronze ancilia shield. The shield itself was curvilinear, almost like a figure eight. Look at the Battersea Shield, and you get an idea of what it looked like. As these men advance, the Salians leap and dance, striking their daggers against their shields and chanting out songs. From the description, it almost sounds like something tribal, and one gets the idea that this might have been a very archaic ritual that was performed by the primitive inhabitants of Italy centuries before this (Plutarch, Life of Numa Pompilius, chapter 13).
Speaking of archaic things, we have some information about the song that these twelve priests chanted. The Carmen Saliare, also known as the Carmine Saliorum, was a chant sung by the Salian Priests on this day. Written in Archaic Latin (that is to say, a very primitive form of Latin), only a couple of fragments have survived, recorded by Marcus Terentius Varro in his book De Lingua Latina, “On the Latin Language”…
“Cozevi oborieso. Omnia vero ad Patulc[ium] commisse[i]. Ianeus iam es, duonus Cerus es, du[o]nus Ianus. Ven[i]es po[tissimu]m melios eum recum…Divum em pa cante, divum deo supplicate”.
“O Planter God, arise. Everything indeed have I committed unto (thee as) the Opener. Now art thou the Doorkeeper, thou art the Good Creator, the Good God of Beginnings. Thou’lt come especially, thou the superior of these kings… Sing ye to the Father of the Gods, entreat the God of Gods” (Marcus Terentius Varro, On the Latin Language, book 7, verses 26 and 27. Translated by Roland G. Kent. London: W. Heinemann, 1938. Pages 292-295).
Remember that I had mentioned earlier that Mars started off as an agriculture god and gradually became associated with warfare? Invoking him as “Planter God” is a reference to this. Anyway, back to our description of the Agonalia ritual. After the entrance procession has ended, the priest offer prayers to Mars, and then they sacrifice a white ram to him – sacrificial victims were almost always colored white.
So much for the holy rites offered to Mars. Now let us turn our attention to the ritual of coming-of-age and of the ceremonies held in honor of Bacchus. The two of these are related, or perhaps the transition from boy to man is in relation to the feast of Mars, which seems more likely. Ovid himself was uncertain as to why the ceremony of manhood was held on this day. One hypothetical explanation that he gave was that since today was the day of freedom, graduating from a boy to man granted you freedoms that you didn’t have as a child (Ovid, Fasti, book 3, March 17).
Once you turned 16 or so, the boy would take off his bulla, the small leather pouch that hung around his neck which held good luck charms (note the strong similarity here to the customs of some of the Native American tribes, in which a “medicine pouch” was carried with them for protection and strength). Now that he was no longer a child, he would not need these things to keep him safe. The gods had safeguarded him through his youth. Now, he was a man, and he would have to look out for his own well-being. He then put on the toga virilis, “the toga of manhood” (Ovid, Fasti, book 3, March 17). As recognized adults, they were now eligible for military service. No wonder that the Liberalia and the Feast of Mars occurred on the same day.
Now that he had graduated to manhood, it was time to party. On March 17, a feast was held dedicated to Bacchus. The festival may have had its origins in ancient Greece. “In March the Greeks celebrated the FEAST OF BACCHUS and carried his statue to a temple in the Keramicus” (Samuel Fales Dunlap, Sōd: The Mysteries of Adoni. London: Williams and Norgate, 1861. Page 127).
The poet Ovid hails Bacchus’s feast, one dedicated to the spirit of Liberty:
“Liber (the god or spirit of freedom), before your birth the altars were without offerings, and grass appeared on the stone-cold hearths. They tell how you set aside the first fruits for Jupiter, after subduing the Ganges region, and the whole of the East. You were the first to offer up cinnamon and incense from conquered lands, and the roast entrails of triumphal oxen. Libations derive their name from their originator, and cake (liba) since a part is offered on the sacred hearth. Honey-cakes are baked for the god, because he delights in sweet substances, and they say that Bacchus discovered honey… Father Liber loves honey: its right to offer its discoverer glittering honey diffused through oven-warm cakes” (Ovid, Fasti, book 3, March 17).
The poet Ovid goes into considerable length to describe the celebrations associated with Bacchus Liber. The person who presided over the day’s festivities was an old woman crowned with a wreath made of ivy leaves. In the past, but not in Ovid’s time, games were held in the city of Rome in honor of Bacchus; he further comments that the date of these games were moved to April 19, the date of the Cerealia, and the games themselves switched to being dedicated to the agriculture goddess Ceres. In reference to the story of Bacchus discovering honey, on March 17 vineyard owners would go into town to sell honey cakes to the people (Ovid, Fasti, book 3, March 17). For the Romans, honey cakes was the food traditionally eaten on March 17, similar to the way that we often associate certain holidays with certain dishes, including corned beef, cabbage, Irish soda bread, and beer on Saint Patrick’s Day.
Sources:
- Abdale, Jason R. Four Days in September: The Battle of Teutoburg, Second Edition. Barnsley: Pen & Sword Books, Ltd., 2016.
- Dunlap, Samuel Fales. Sōd: The Mysteries of Adoni. London: Williams and Norgate, 1861.
- Ovid, Fasti, book 3, March 17. https://www.poetryintranslation.com/PITBR/Latin/OvidFastiBkFive.php.
- Plutarch, Life of Numa Pompilius, chapter 13. http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Plutarch/Lives/Numa*.html.
- Varro, Marcus Terentius. On the Latin Language, book 7, verses 26 and 27. Translated by Roland G. Kent. London: W. Heinemann, 1938.