| Subject: |
[novaroma] ATTN (Religio Romana): ante diem XVII Kalendas Quinctilis (June 15th) |
| From: |
"Antonio Grilo" <amg@--------> |
| Date: |
Thu, 15 Jun 2000 11:24:47 +0100 |
|
Salvete omnes
This is one of the dies fasti (F), on which legal actions are permitted.
The inner part of the Temple of Vesta is closed again today. This is also
the Quando Stercus Delatum day, when the temple of Vesta is ritually swept.
Ashes (probably from the Eternal Flame of Vesta) and other dirt are thrown
to the Tiber.
I also remind that Iunius is the month of Iuno, month of the young
(iuuenes).
Pax Deorum vobiscum
Antonius Gryllus Graecus
Pontifex
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| Subject: |
[novaroma] Birth rites and related stuff |
| From: |
"Antonio Grilo" <amg@--------> |
| Date: |
Thu, 15 Jun 2000 15:08:43 +0100 |
|
Salve
Here is some info.
The deities to Whom you should pray during pregnancy are:
- Fluonia (or Fluvonia) Who retains the blood that nourishes the embryo.
- Alema Who most precisely nourishes the embryo.
- Nona and Decima provide a good birth on the 9th or 10th month of
pregnancy.
When the mother is just ready to have the child you should pray to:
- Postverta and Prosa Who avoid a birth 'upside-down' (i.e. with feet
first).
- Nymph Egeria Who should receive a sacrifice to guarantee an easy birth.
- Intercidona, Pilumnus and Deverra Who protect the mother from the violence
of Silvanus. Three men should make the watch in their name, beating the soil
of the house with an axe, then with a rammer, prior to sweep it. A bed is
prepared on the atrium for Pilumnus and Picumnus or Iuno, and a table for
Hercules. A table is also prepared with food and drink so that the friends
who come to congratulate the mother can offer sacrifice to the Gods (it
seems that the details were already lost at the time the original sources
describe these rites. Nevertheless, a table could well be prepared as a
symbol).
During the birth you should invoke:
- Parca and Partula Who preside the birth.
- Vitumnus Who gives life.
- Sentinus Who gives the sensations.
- Iuno Lucina Who gives the light (lux) is most important. She should be
invoked by the mother, who must have her hair loose.
- Diana Nemorensis Who makes birth easier. After a good birth, you should
hang some strips of cloth as an ex-voto to thank the Goddess.
Just after the birth:
- Levana Who helps the obstetrician to raise the child in order to present
her to the mother.
- The first cry of the child is presided by Vaticanus.
- The mother or syster of the mother should embrace the child and rub the
forehead and the lips of the child with her finger impregnated of salive in
order to protect the child from the burning of "bad-eye" (is it correct in
English?).
- The father olds the child upright, helped by Statina (or Statilina or
Statinus or Statilinus).
After the birth:
- Iuno Lucina is offered a coin (originally on the temple of the Esquilin
Hill) if the child is male.
- Deverra and Iuno Februa (or Februalis) should be invoked to purify the
mother from the placentary membrane (infact it might have been offered to
her).
- On the 8th (for daughters) or 9th (for sons) day after birth, the child
must be purified and the name is given. This day of purification (dies
lustricius) is presided by Nundina. The Carmentes (or Fata Scribunda - those
who write the Fate) also participate to write the fate of the child.
- Rumina helps the child to have the mother's tit. You should make libations
of milk to Rumina everyday.
-Edula teaches the child to eat.
- Potina helps the child to drink.
- Farinus helps the child open the mouth.
- Ossipago fortifies the bones.
- Carna fortifies the muscles and the intestines.
- Cunina guards the craddle.
- Cuba relays the child when she is separated from the parents and passes
from the craddle to the bed.
- After the child learns to walk, Adeona and Abeona help the child to go and
return, respectively.
- Fabulinus helps the child to say the first words.
- Locutius helps the child say the first sentences.
- Mens gives intelligence.
- Volumnus and Volumna give the will for the Good.
After the child grows up:
- The toga pretexta would be used.
- A collar hanging from the neck would have a golden bubble enclosing the
image of a deity. This would protect against envy.
- Numeria teaches the numbers.
- Camena teaches to sing.
- The Muses teach the child about writing and arts.
At the age of seventeen, on March 17th, the child becomes a 'iuvenis' and
replaces the toga pretexta with the toga virilis.
Hope this helps. I'm forwarding this to the lists for it can be of help to
more people. Please contact me if you have any doubt on performing a rite in
particular.
Vale
Antonius Gryllus Graecus
Pontifex
-----Original Message-----
From: Colin Pope <colin.pope@-------->
To: 'Antonio Grilo' <amg>
Date: Quinta-feira, 8 de Junho de 2000 22:23
Subject: RE: Roman Life
>Thankyou, I would appreciate that very much if you could provide
>any information regarding rites both to protect the child and the mother
> before, during and after childbirth.
>
>Thanks in advance
>Vale
>Colin Pope
>Father to be
>
>> -----Original Message-----
>> From: Antonio Grilo [SMTP:amg@--------]
>> Sent: Thursday, 8 June 2000 22:58
>> To: Colin Pope
>> Cc: pontifices@--------
>> Subject: Re: Roman Life
>>
>> Salve
>>
>> As far as I know, nothing was done with the placenta. Maybe another
>> Pontifex
>> has more info. Nevertheless, there are a number of other rites both to
>> protect the child and the mother before, during and after childbirth. It
>> this interests you, I can provide a complete description of the rites to
>> perform and deities to invoke, together with the references for ancient
>> sources.
>>
>> Vale
>> Antonius Gryllus Graecus
>> Pontifex
>>
>>
>
------------------------------------------------------------------------
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|
| Subject: |
[novaroma] Re: Sodalis pro Coqueror et Coquus |
| From: |
Megas-Robinson <amgunn@--------> |
| Date: |
Thu, 15 Jun 2000 09:33:20 -0500 |
|
Salve Correus Appius Iulianus,
Somebody would be me, Piperbarbus Ullerius Venator - founder and only member (AFAIK).
I have posted the charter of the Sodalis to the e-groups Nova Roma file area. I urge anyone
interested to read the document. I am inprocess of trying to find an easier to access place for a
web presence for the Sodalis than the deja.com site I have. You may have to sign up for a deja
account to access it. I welcome the renewed interest I've seen.
( http://www.deja.com/my/pb.xp?member name=ullrsson )
This note will give me a good vehicle to explain my obvious lack of participation the past few
months.
I am a Norse Heathen, called also an Asatruar. I am also a good friend of most things Roman. I am
also human and needed to take a break from most everything for awhile. In one segment of the
Heathen Community this sudden urge to hermitage is called "going into the woods." Well, I've a time
in the woods. I'm out now and apologize publicly for the time incognito and incommunicado.
The personal need for a lot of introspection was compounded by the deaths of two of my beloved pet
cats over the past month: Queen Victoria who was with us for all but 2 months of her 17 1/2 years
and Cerridwen Blythe, who was almost 15, a stray who was 3 or 4 when I tok into my home and heart.
I have also had a bout with an infection of my upper jawbone, which is healed.
May All the Holy Ones of my Folk and the Romans smile upon our efforts!
Venii, known in the North as Piperskegg
------------------------------------------------------------------------
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------------------------------------------------------------------------
|
| Subject: |
Re: [novaroma] Re: Sodalis pro Coqueror et Coquus |
| From: |
Correus <correus@--------> |
| Date: |
Thu, 15 Jun 2000 07:52:54 -0700 (PDT) |
|
Salve Piperbarbus Ullerius Venator
I thank you for your letter! Soon I will join
your group and you will no longer be alone.
I have a great passion for Roman cuisine and
dining and would enjoy the brotherhood of any and
all who are likewise.
> You may have to sign up for a
> deja
> account to access it. I welcome the renewed
> interest I've seen.
> ( http://www.deja.com/my/pb.xp?member
> name=ullrsson ) >>
I will have to check on this.
May Apicius be with you!
Correus Appius
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|
| Subject: |
Re: [novaroma] Birth rites and related stuff |
| From: |
Marcus Papirius Justus <papirius@--------> |
| Date: |
Thu, 15 Jun 2000 16:14:43 -0600 |
|
A bit of an addendum:
At 03:08 PM 6/15/00 +0100, you wrote:
>- A collar hanging from the neck would have a golden bubble enclosing the
>image of a deity. This would protect against envy.
et
>At the age of seventeen, on March 17th, the child becomes a 'iuvenis' and
>replaces the toga pretexta with the toga virilis.
The 'golden bubble' is the bulla and would more likely be a leather pouch
of some sort (a small one); as an additional ritual, the iuvenis should
shave for the first time and enclose his whiskers in the bulla. The bulla
is then dedicated on the lararium.
Note too that the 17-iuvenis thing is more 'legal' than 'social', if you
know what I mean and from my research it would appear that the toga virilis
was originally (if not always) donned when the young male had visible signs
of puberty ... it would also be worth noting that a close relative (or
perhaps a close family friend in the equivalent position as 'godfather'
would be for some of us) would provide the toga virilis (e.g. as Julius
Caesar did for his nephew).
mpj
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|
| Subject: |
[novaroma] Re: Birth rites and related stuff |
| From: |
"pjane@-------- " <pjane@--------> |
| Date: |
Thu, 15 Jun 2000 20:37:10 -0000 |
|
Great heavens! It sounds like you need your own priest working full-
time just to have a baby! I expect, however, that not all of these
customs were followed for every birth, and it's wonderful to have
them
all listed in one place.
We noticed a similar phenomenon when researching Roman weddings:
There
were so many customs, some of them conflicting, that it took the help
of a couple of good scholarly books to figure out which ones were
most
usual.
Patricia Cassia
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|
| Subject: |
[novaroma] Re: Primordia/Palatine Wall |
| From: |
Piscinus@-------- |
| Date: |
Thu, 15 Jun 2000 16:37:28 EDT |
|
Salve Vado
To answer your questions: i. ii. iv.:
The remains of the Palatine wall are small. They were discovered near
the Arch of Nerva, and are assumed to enclose the entire Palatine hill. It's
shape and its dimensions have not been determined yet. No artifacts have yet
been found associated with, and therefor it can not be dated yet.
There are only two pomerium walls mentioned in the documentary history of
Rome. The Wall of Servius enclosed six of the hills, excluding the Avertine.
The earlier wall would have been the one constructed by Romulus. The
presumption here, based solely on the structure of the wall and the date it
implies, is that this would be Romulus' wall.
As for question iii. I would not want to venture into a disceptatio de
assini umbra regarding whether this is the ACTUAL wall that some mythological
character leaped over (nursery rhymes clanging in my head, Jack be
nimble...), but yes that would be the implication.
As for the other part of your post. I might argue that the pomerium grew
out of an older concept in Archaic Italy. My interests would lie there. But
with this wall we seem to be dealing with a later concept. Here the wall
separates the "city" from the outside world. It is a part of a foundation
ritual that Livy refers to in telling the story of Romulus and Remus. This
is a point that Regulus wants to emphasize, that this type of pomerium wall
"is narrowly bound to the rite of foundation." It is not from Livy, or any
other source on the founding of Rome, that we learn what this rite entailed.
Rather it is in the description of the destruction of Carthage that we have
our best representation of the rite. By sowing salt into the perimeter of
Carthage the Romans were de-founding that city. The rite to which Livy
refers is a later concept of the pomerium that he projects back in time to
the founding of Rome. It could turn out that this wall is in fact a
commemoration of the founding of Rome, rather than the result of an actual
founding.
Remember the chronology here. Earliest deposits in the area of Rome come
from c. 900 bce, and the first permanent settlements seem to co-incide with
the founding myth around 750 bce. At that stage there is still found in Rome
a continuity with the earlier Villanovan culture. But that continuity ends
abruptly at about the time of the founding of the Republic in 509 bce.
The kind of sanctuary pomerium as described in the Cippus Avellanus
probably began from the normal practice of earlier agriculturalists.
Consider the Neolithic site at <A
HREF="http://linux.lettere.unige.it/iias/passoe.htm">Passo di Corvo</A> .
Then too the idea of a common sanctuary on a border between two villages,
eventually to merge into a city, thereby making the sanctuary the center of a
city, has wider implications than just in Italy. Such sacred areas may be
seen in Predynastic Egypt and on the Mayan Yucatan. Even an entire city
enclosed by a very low, non-defensive but symbolic wall, acting to make
sacrosanct a commonly held political center for a confederation can be seen
at Mayapan. Such border area sanctuaries do exist in Italy, but do not
require a fully laid out sanctuary to meet the requirement. Consider <A
HREF="http://www.stonepages.com/dmeozzi/Italia/Italia.html">Stones of Italy -
Stones of Italy</A> the boundary marker of Lu Termine on the Rovere plain in
Abruzzia. In this case the actual menhir used as the border marker between
the Marsi and Vestini was erected by a much earlier people who lived in the
area before the arrival of these Italic tribes. At this website you can pan
around the menhir and notice a particular feature of such boundary
sanctuaries. Because villages in Italy, since the late Neolithic at least,
have been built on hilltops, boundary sanctuaries or markers lie in valleys.
That same process occurs with the Forum Boarium, where you find the temple
foundation from the Archaic period. The fact that the Palatine wall is found
on the hill itself therefor excludes it from being a pomerium of the boundary
sanctuary type.
Still, if the Palatine Wall proves to date back to around 750 bce it
would appreciably alter our view of the founding of Rome and of what the
legends actually refer. The story of Tatius and Romulus, for example, would
make more sense if it concerned a rivalry between two hills prior to the
seven hills uniting together. This wall could confirm such a hypothesis.
Regulus and I start in the Forum chatroom each workday, between 1:00
-1:30 PM forum time (Greenwich), or US 8:00 - 8:30 EST. Vado, your Italian
is probably better than mine, if you care to join us. We left off talking
about the importance of the salt trade in the development of the Archaic
precedents that formed the Roman institutions, and possibly its effect on the
origin of the Plebeians. I'll be bringing up Mayapan in that discussion, too.
Vale
Piscine
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|
| Subject: |
[novaroma] Bullae |
| From: |
"pjane@-------- " <pjane@--------> |
| Date: |
Thu, 15 Jun 2000 20:41:25 -0000 |
|
> The 'golden bubble' is the bulla and would more likely be a leather
pouch
> of some sort (a small one); as an additional ritual, the iuvenis
should
> shave for the first time and enclose his whiskers in the bulla. The
bulla
> is then dedicated on the lararium.
A young girl would offer her bulla and childhood toys on her father's
lararium on the night before her wedding.
Patricia Cassia
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