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Juno Covella, Perpetual Calendar of the Fellowship of Isis By: Lawrence Durdin-Robertson All Formatting Has Been Retained from the Original
Fellowship of Isis Homepage http://www.fellowshipofisis.com Juno Covella, Perpetual Calendar of the Fellowship of Isis By: Lawrence Durdin-Robertson All formatting has been retained from the original. Goddesses appear in BOLD CAPITAL letters. The Month of April APRIL 1st Roman: CERES. (Brewer, Dict.) "April Fool Perhaps it may be a relic of the Roman 'Cerealia', held at the beginning of April". See also under April 12th. Roman: CONCORDIA, VENUS and FORTUNA; The Veneralia. (Seyffert, Dict.) "Concordia . The goddess Concordia was also invoked with Venus and Fortuna, by married women on the 1st of April". (Ovid, Fasti, IV. 133) "April 1st Duly do ye worship the goddess (i.e. -Venus), ye Latin mothers and brides, and ye, too, who wear not the fillets and long robe (Frazer: 'courtesans'). Take off the golden necklaces from the marble neck of the goddess; take off her gauds; the goddess must be washed from top to toe. Then dry her neck and restore to it her golden necklaces; now give her other flowers, now give her the fresh-blown rose. Ye, too, she herself bids bathe under the green myrtle. Learn now why ye give incense to Fortuna Virilis in the place which reeks of warm water. All women strip when they enter that place Propitiate her with suplications; beauty and fortune and good fame are in her keeping". (Plutarch, Lives, Numa) on the month of April; "the women bathe on the calends, or first day of it, with myrtle garlands on their heads." (Philocalus, Kal. Anno 345) "April 1. Veneralia Ludi. (Montfaucon, Antiq. -
The Evolution of the Roman Calendar Dwayne Meisner, University of Regina
The Evolution of the Roman Calendar Dwayne Meisner, University of Regina Abstract The Roman calendar was first developed as a lunar | 290 calendar, so it was difficult for the Romans to reconcile this with the natural solar year. In 45 BC, Julius Caesar reformed the calendar, creating a solar year of 365 days with leap years every four years. This article explains the process by which the Roman calendar evolved and argues that the reason February has 28 days is that Caesar did not want to interfere with religious festivals that occurred in February. Beginning as a lunar calendar, the Romans developed a lunisolar system that tried to reconcile lunar months with the solar year, with the unfortunate result that the calendar was often inaccurate by up to four months. Caesar fixed this by changing the lengths of most months, but made no change to February because of the tradition of intercalation, which the article explains, and because of festivals that were celebrated in February that were connected to the Roman New Year, which had originally been on March 1. Introduction The reason why February has 28 days in the modern calendar is that Caesar did not want to interfere with festivals that honored the dead, some of which were Past Imperfect 15 (2009) | © | ISSN 1711-053X | eISSN 1718-4487 connected to the position of the Roman New Year. In the earliest calendars of the Roman Republic, the year began on March 1, because the consuls, after whom the year was named, began their years in office on the Ides of March. -
Roman Southwark's Ritual Landscape
Roman Southwark’s Ritual Landscape; a study of sacred places in a Roman urban environment Victoria Ridgeway (Pre-Construct Archaeology; Newcastle University) This paper presents a brief introduction to the long history of religious practices and sacred places across Southwark in the first four centuries AD. It is based on data from various published by Pre- Construct Archaeology and research for an MLitt dissertation on the subject at Newcastle University, which involved an examination of published and archive material from across the borough. As this represents almost four centuries of activity across a broad area, this short paper is limited to consideration of some highlights and of the relationship between Southwark and the landscape. Geographically, this study is limited to the northern part of the modern borough, from about Harper Road northwards. Buried deep beneath alluvial clays, the shape of Roman Southwark was very different from what we see today. Around AD50, Southwark was a low-lying expanse of sandy riverine islands, or eyots, interspersed with braided channels; a shifting landscape with extensive mudflats inundated at high tide (Figure 1). Here two eyots, (most commonly termed the north and south islands) form elements of a landbridge over the Thames, heading towards the main settlement of Londinium on the north bank. Figure 1 Southwark’s island topography c.AD50, showing key sites mentioned in the text The role of water is crucial to an understanding of ancient Southwark; its peculiar situation, indeed its very existence, was defined by and arguably dependent on water. The city was situated not only at a convenient crossing point of the Thames (Watson et al. -
Magic in Private and Public Lives of the Ancient Romans
COLLECTANEA PHILOLOGICA XXIII, 2020: 53–72 http://dx.doi.org/10.18778/1733-0319.23.04 Idaliana KACZOR Uniwersytet Łódzki MAGIC IN PRIVATE AND PUBLIC LIVES OF THE ANCIENT ROMANS The Romans practiced magic in their private and public life. Besides magical practices against the property and lives of people, the Romans also used generally known and used protective and healing magic. Sometimes magical practices were used in official religious ceremonies for the safety of the civil and sacral community of the Romans. Keywords: ancient magic practice, homeopathic magic, black magic, ancient Roman religion, Roman religious festivals MAGIE IM PRIVATEN UND ÖFFENTLICHEN LEBEN DER ALTEN RÖMER Die Römer praktizierten Magie in ihrem privaten und öffentlichen Leben. Neben magische Praktik- en gegen das Eigentum und das Leben von Menschen, verwendeten die Römer auch allgemein bekannte und verwendete Schutz- und Heilmagie. Manchmal wurden magische Praktiken in offiziellen religiösen Zeremonien zur Sicherheit der bürgerlichen und sakralen Gemeinschaft der Römer angewendet. Schlüsselwörter: alte magische Praxis, homöopathische Magie, schwarze Magie, alte römi- sche Religion, Römische religiöse Feste Magic, despite our sustained efforts at defining this term, remains a slippery and obscure concept. It is uncertain how magic has been understood and practised in differ- ent cultural contexts and what the difference is (if any) between magical and religious praxis. Similarly, no satisfactory and all-encompassing definition of ‘magic’ exists. It appears that no singular concept of ‘magic’ has ever existed: instead, this polyvalent notion emerged at the crossroads of local custom, religious praxis, superstition, and politics of the day. Individual scholars of magic, positioning themselves as ostensi- bly objective observers (an etic perspective), mostly defined magic in opposition to religion and overemphasised intercultural parallels over differences1. -
On the Months (De Mensibus) (Lewiston, 2013)
John Lydus On the Months (De mensibus) Translated with introduction and annotations by Mischa Hooker 2nd edition (2017) ii TABLE OF CONTENTS Abbreviations .......................................................................................... iv Introduction .............................................................................................. v On the Months: Book 1 ............................................................................... 1 On the Months: Book 2 ............................................................................ 17 On the Months: Book 3 ............................................................................ 33 On the Months: Book 4 January ......................................................................................... 55 February ....................................................................................... 76 March ............................................................................................. 85 April ............................................................................................ 109 May ............................................................................................. 123 June ............................................................................................ 134 July ............................................................................................. 140 August ........................................................................................ 147 September ................................................................................ -
Ritual Details of the Irish Horse Sacrifice in Betha Mholaise Daiminse
Ritual Details of the Irish Horse Sacrifice in Betha Mholaise Daiminse David Fickett-Wilbar Durham, New Hampshire [email protected] The kingly inauguration ritual described by Gerald of Wales has often been compared with horse sacrifice rituals in other Indo-European traditions, in particular the Roman October Equus and the Vedic aßvamedha. Among the doubts expressed about the Irish account is that it is the only text that describes the ritual. I will argue, however, that a similar ritual is found in another text, the Irish Life of St. Molaise of Devenish (Betha Mholaise Daiminise), not only confirming the accuracy of much of Gerald’s account, but providing additional details. Gerald of Wales’ (Gerald Cambrensis’) description of “a new and outlandish way of confirming kingship and dominion” in Ireland is justly famous among Celticists and Indo-European comparativists. It purports to give us a description of what can only be a pagan ritual, accounts of which from Ireland are in short supply, surviving into 12th century Ireland. He writes: Est igitur in boreali et ulteriori Uitoniae parte, scilicet apud Kenelcunnil, gens quaedam, quae barbaro nimis et abominabili ritu sic sibi regem creare solet. Collecto in unum universo terrae illius populo, in medium producitur jumentum candidum. Ad quod sublimandus ille non in principem sed in beluam, non in regem sed exlegem, coram omnibus bestialiter accedens, non minus impudenter quam imprudenter se quoque bestiam profitetur. Et statim jumento interfecto, et frustatim in aqua decocto, in eadam aqua balneum ei paratur. Cui insidens, de carnibus illis sibi allatis, circumstante populo suo et convescente, comedit ipse. -
Coriolanus and Fortuna Muliebris Roger D. Woodard
Coriolanus and Fortuna Muliebris Roger D. Woodard Know, Rome, that all alone Marcius did fight Within Corioli gates: where he hath won, With fame, a name to Caius Marcius; these In honour follows Coriolanus. William Shakespeare, Coriolanus Act 2 1. Introduction In recent work, I have argued for a primitive Indo-European mythic tradition of what I have called the dysfunctional warrior – a warrior who, subsequent to combat, is rendered unable to function in the role of protector within his own society.1 The warrior’s dysfunctionality takes two forms: either he is unable after combat to relinquish his warrior rage and turns that rage against his own people; or the warrior isolates himself from society, removing himself to some distant place. In some descendent instantiations of the tradition the warrior shows both responses. The myth is characterized by a structural matrix which consists of the following six elements: (1) initial presentation of the crisis of the warrior; (2) movement across space to a distant locale; (3) confrontation between the warrior and an erotic feminine, typically a body of women who display themselves lewdly or offer themselves sexually to the warrior (figures of fecundity); (4) clairvoyant feminine who facilitates or mediates in this confrontation; (5) application of waters to the warrior; and (6) consequent establishment of societal order coupled often with an inaugural event. These structural features survive intact in most of the attested forms of the tradition, across the Indo-European cultures that provide us with the evidence, though with some structural adjustment at times. I have proposed that the surviving myths reflect a ritual structure of Proto-Indo-European date and that descendent ritual practices can also be identified. -
The Vestal Virgins' Socio-Political Role and the Narrative of Roma
Krakowskie Studia z Historii Państwa i Prawa 2021; 14 (2), s. 127–151 doi:10.4467/20844131KS.21.011.13519 www.ejournals.eu/Krakowskie-Studia-z-Historii-Panstwa-i-Prawa Zeszyt 2 Karolina WyrWińsKa http:/orcid.org/0000-0001-8937-6271 Jagiellonian University in Kraków The Vestal Virgins’ Socio-political Role and the Narrative of Roma Aeterna Abstract Roman women – priestesses, patrician women, mysterious guardians of the sacred flame of goddess Vesta, admired and respected, sometimes blamed for misfortune of the Eternal City. Vestals identified with the eternity of Rome, the priestesses having a specific, unavailable to other women power. That power gained at the moment of a ritual capture (captio) and responsibilities and privileges resulted from it are the subject matter of this paper. The special attention is paid to the importance of Vestals for Rome and Romans in various historic moments, and to the purifying rituals performed by Vestals on behalf of the Roman state’s fortune. The study presents probable dating and possible causes of the end of the College of the Vestals in Rome. Keywords: Vesta, vestals, priesthood, priestesses, rituals Słowa kluczowe: Westa, westalki, kapłaństwo, kapłanki, rytuały Vesta and her priestesses Plutarch was not certain to which of the Roman kings attribute the implementation of the cult of Vesta in Rome, for he indicated that it had been done either by the legendary king- priest Numa Pompilius or even Romulus, who himself being a son of a Vestal Virgin, according to the legend, transferred the cult of the goddess from Alba Longa,1 which was contradicted by Livy’s work that categorically attributes the establishment of the Vestal Virgins to Numa by removing the priesthood structure from Alba Longa and providing it with support from the state treasury as well as by granting the priestesses numerous privileges”.2 Vesta, the daughter of Saturn and Ops became one of the most important 1 Plut. -
Lorica Nostra: Happy Valentines!
February 14, 2019 Lorica Nostra: Happy Valentines! Save the Date! Dē Amōre Every Thursday at 5pm This time of year it is inevitable that we turn our attention to love. Aequora with 5th. There is, of course, all kinds. The ancient Greeks had a many as six different words for the various types of love. Some overlap; some Graders in A222. Come are difficult to define, but the three most distinct are ἀγάπη- agape help out! (religious love), φιλία-philia (friendship and duty), and ἔρως- eros (passion). Saturday, February 23: Carcer at Miramonte We Latinists have the opportunity to experience it all through the High School vast offerings of Latin literature. Cicero, ever the thinker and analyzer, focuses on philia and reminds us that we have responsibilities to our country and our friends not just to ourselves: March 2: Metamorphoses at non nobis solum nati sumus ortusque nostri partem patria Berkeley Rep. vindicat, partem amici. De Officiis 1.22 (We have not been born for ourselves alone and our country March 29-30: and our friends demand part of our day.) State Convention at Miramonte High School In the same work he warns us that desire should obey reason: Appetitus rationi pareat (1.141). In De Amicitia, he also sings the July 25-30: praises of friendship, which, he says, makes life better: National Convention at nam et secundas res splendidiores facit amicitia North Dakota State et adversas partiens communicansque leviores University (22) (For friendship makes the good times brighter and, by sharing and interacting, makes the tough times easier to bear.) Clearly this is not a man who yields to passion, but he does understand the other forms of love. -
Newsletter Nov 2011
imperi nuntivs The newsletter of Legion Ireland --- The Roman Military Society of Ireland In This Issue • New Group Logo • Festival of Saturnalia • Roman Festivals • The Emperors - AD69 - AD138 • Beautifying Your Hamata • Group Events and Projects • Roman Coins AD69 - AD81 • Roundup of 2011 Events November 2011 IMPERI NUNTIUS The newsletter of Legion Ireland - The Roman Military Society of Ireland November 2011 From the editor... Another month another newsletter! This month’s newsletter kind grew out of control so please bring a pillow as you’ll probably fall asleep while reading. Anyway I hope you enjoy this months eclectic mix of articles and info. Change Of Logo... We have changed our logo! Our previous logo was based on an eagle from the back of an Italian Mus- solini era coin. The new logo is based on the leaping boar image depicted on the antefix found at Chester. Two versions exist. The first is for a white back- ground and the second for black or a dark back- ground. For our logo we have framed the boar in a victory wreath with a purple ribbon. We tried various colour ribbons but purple worked out best - red made it look like a Christmas wreath! I have sent these logo’s to a garment manufacturer in the UK and should have prices back shortly for group jackets, sweat shirts and polo shirts. Roof antefix with leaping boar The newsletter of Legion Ireland - The Roman Military Society of Ireland. Page 2 Imperi Nuntius - Winter 2011 The newsletter of Legion Ireland - The Roman Military Society of Ireland. -
Calendar of Roman Events
Introduction Steve Worboys and I began this calendar in 1980 or 1981 when we discovered that the exact dates of many events survive from Roman antiquity, the most famous being the ides of March murder of Caesar. Flipping through a few books on Roman history revealed a handful of dates, and we believed that to fill every day of the year would certainly be impossible. From 1981 until 1989 I kept the calendar, adding dates as I ran across them. In 1989 I typed the list into the computer and we began again to plunder books and journals for dates, this time recording sources. Since then I have worked and reworked the Calendar, revising old entries and adding many, many more. The Roman Calendar The calendar was reformed twice, once by Caesar in 46 BC and later by Augustus in 8 BC. Each of these reforms is described in A. K. Michels’ book The Calendar of the Roman Republic. In an ordinary pre-Julian year, the number of days in each month was as follows: 29 January 31 May 29 September 28 February 29 June 31 October 31 March 31 Quintilis (July) 29 November 29 April 29 Sextilis (August) 29 December. The Romans did not number the days of the months consecutively. They reckoned backwards from three fixed points: The kalends, the nones, and the ides. The kalends is the first day of the month. For months with 31 days the nones fall on the 7th and the ides the 15th. For other months the nones fall on the 5th and the ides on the 13th. -
First King of Rome Romulus Calendar 753 BC Martius (31 Days)
First King of Rome Second King of Rome Julius Caesar Pope Gregory XIII God and Jesus Christ Romulus Calendar Numa Calendar Julian Calendar Gregorian Calendar New Jerusalem Calendar 753 BC 715 BC 45 BC 1582 AD (The Present) Martius (31 days) Martius (31 days) Ianuarius (31 days) January (31 days) New Year Day 0/0 Leap Day 0/1 Aprilus (30 days) Aprilus (29 days) Februarius (28/29 days) February (28/29 days) March (30 days) Maius (31 days) Martius (31 days) March (31 days) Maius (31 days) April (31 days) Iunius (29 days) Aprilus (30 days) April (30 days) Iunius (30 days) May (31 days) May (30 days) Quintilus (31 days) Maius(31 days) June (30 days) Quintilus (31 days) June (30 days) Sextilus (29 days) Iunius (30 days) July (31 days) Sextilus (30 days) July (31 days) September (29 days) Iulius (31 days) August (30 days) August (31 days) September (30 days) October (31 days) Augustus (31 days) September (30 days) September (30 days) October (31 days) November (29 days) September (30 days) October (31 days) October (31 days) November (30 days) November (30 days) December (29 days) October (31days) November (30 days) December (30 days) December (30 days) Ianuarius (29 days) November (30 days) December (31 days) January (31 days) Winter day period Februarius (28 days) December (31 days) February (30 days) Notes: Notes: Notes: Notes: Notes: At some point between Year of Confusion in Martius (March) the Although the Gregorian On the New Jerusalem first month. New Year 715 BC and 45 BC the 46 BC had 445 days.