Guide to sacrifice - Revision history

Gnaeus Cornelius Lentulus: moved Guide to Sacrifice to Guide to sacrifice

2023-07-02T18:51:29Z

moved Guide to Sacrifice to Guide to sacrifice

← Older revision

Revision as of 18:51, 2 July 2023

M. Lucretius Agricola: /* Appendix */

2010-05-12T21:03:54Z

Appendix

← Older revision		Revision as of 21:03, 12 May 2010
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	*Dionysius of Halicarnassus, Roman Antiquities, 2.23		*Dionysius of Halicarnassus, Roman Antiquities, 2.23
	*Festus-Paul, On the meaning of the words, Lindsay ed. p.298		*Festus-Paul, On the meaning of the words, Lindsay ed. p.298
−	*{{CIL\|~~VIcil link~~\|2042}}	+	*{{CIL\|VI\|2042}}
	\|-valign="top"		\|-valign="top"
	! [[Lar Familiaris]] / Lares Familiares		! [[Lar Familiaris]] / Lares Familiares

M. Lucretius Agricola: cil link

2010-05-12T21:02:59Z

cil link

← Older revision		Revision as of 21:02, 12 May 2010
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	*Dionysius of Halicarnassus, Roman Antiquities, 2.23		*Dionysius of Halicarnassus, Roman Antiquities, 2.23
	*Festus-Paul, On the meaning of the words, Lindsay ed. p.298		*Festus-Paul, On the meaning of the words, Lindsay ed. p.298
−	*CIL 6.2042	+	*{{CIL\|VIcil link\|2042}}
	\|-valign="top"		\|-valign="top"
	! [[Lar Familiaris]] / Lares Familiares		! [[Lar Familiaris]] / Lares Familiares

Gnaeus Cornelius Lentulus: a typo

2009-07-23T07:40:36Z

a typo

← Older revision		Revision as of 07:40, 23 July 2009
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	:4) Then an offering dish ([[patera]]) of wine is offered to Ianus:		:4) Then an offering dish ([[patera]]) of wine is offered to Ianus:

−	"''~~Iano~~ pater, uti te ture ommovendo bonas preces bene precatus sum, eiusdem rei ergo macte vino inferio esto.''"	+	"''Iane pater, uti te ture ommovendo bonas preces bene precatus sum, eiusdem rei ergo macte vino inferio esto.''"

	"Father Janus, as in offering to you the incense virtuous prayers were well prayed, for the sake of this be honoured by this wine offered in libation."		"Father Janus, as in offering to you the incense virtuous prayers were well prayed, for the sake of this be honoured by this wine offered in libation."

Gnaeus Cornelius Lentulus: /* ''Praefatio'' */ corrected a Iano to Iane, and more normal forula is used

2009-03-25T14:32:03Z

''Praefatio'': corrected a Iano to Iane, and more normal forula is used

← Older revision		Revision as of 14:32, 25 March 2009
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	:2) The sacrificer offers incense to Ianus as follows:		:2) The sacrificer offers incense to Ianus as follows:

−	“''~~Iano~~ pater, te hoc ture ommovendo bonas preces precor, uti sies volens propitius mihi ~~liberisque meis~~ domo ~~familiaeque meae~~.''”	+	“''Iane pater, te hoc ture ommovendo bonas preces precor, uti sies volens propitius mihi, domo, familiae.''”

−	“Father Ianus, in offering this incense to you I pray good prayers, so that you may be propitious to me ~~and my children~~, to my ~~house~~ and to my ~~household~~.”	+	“Father Ianus, in offering this incense to you I pray good prayers, so that you may be propitious to me, to my household and to my family.”

	:The sacrificer places the incense on the ''focus''.		:The sacrificer places the incense on the ''focus''.

M. Lucretius Agricola: new cil temp

2008-09-25T04:30:00Z

new cil temp

← Older revision		Revision as of 04:30, 25 September 2008
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	*Servius, ad Virg. Eclog., 8.82		*Servius, ad Virg. Eclog., 8.82
	*Macrobius, Saturnalia, 3.10.3		*Macrobius, Saturnalia, 3.10.3
−	*CIL 6.2065	+	*{{CIL\|VI\|2065}}
	*ILS 5047		*ILS 5047
	\|-valign="top"		\|-valign="top"
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	\| cow		\| cow
	\|		\|
−	*[[CIL~~]] 6.~~2065	+	*{{CIL\|VI\|2065}}
	\|-valign="top"		\|-valign="top"
	! [[Minerva]]		! [[Minerva]]
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	\| cow, ''suovetaurilia'' (sheep, pig and bull),		\| cow, ''suovetaurilia'' (sheep, pig and bull),
	\|		\|
−	*[[CIL~~]] 6.~~2065	+	*{{CIL\|VI\|2065}}
	\|-valign="top"		\|-valign="top"
	! [[Victoria]]		! [[Victoria]]
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	*Livius, Ab Urbe Condita, 25.12, 27, 23.5		*Livius, Ab Urbe Condita, 25.12, 27, 23.5
	*Ovidius, Fasti, 1.387-388		*Ovidius, Fasti, 1.387-388
−	*CIL 6.32323	+	*{{CIL\|VI\|32323}}
	*Valerius Maximus, Factorum et Dictorum Memorabilium, 7.3.1		*Valerius Maximus, Factorum et Dictorum Memorabilium, 7.3.1
	\|-valign="top"		\|-valign="top"
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	*Petronius, Satiricon, 60.7		*Petronius, Satiricon, 60.7
	*Horatius, Odes, 4.5.30 seq.		*Horatius, Odes, 4.5.30 seq.
−	*CIL ~~6.32352~~	+	*{{CIL\|VI32352}}
	\|-valign="top"		\|-valign="top"
	! [[Iuno Augustae]]		! [[Iuno Augustae]]
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	\| cow		\| cow
	\|		\|
−	*CIL VI.2043	+	*{{CIL\|VI\|2043}}
	\|-valign="top"		\|-valign="top"
	! [[Numen Augusti]]		! [[Numen Augusti]]
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	\|		\|
	*[ILS 154]		*[ILS 154]
−	*[CIL ~~12.~~4333]	+	*{{CIL\|XII\|4333}}
	\|-valign="top"		\|-valign="top"
	! [[Lares Augusti]]		! [[Lares Augusti]]
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	\| cow		\| cow
	\|		\|
−	*[CIL 6.32349]	+	*{{CIL\|VI\|32349}}
	\|-valign="top"		\|-valign="top"
	! [[Apollo]]		! [[Apollo]]
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	\|		\|
	*[Macrobius, Saturnalia, 3.10.4]		*[Macrobius, Saturnalia, 3.10.4]
−	*CIL 6.32323	+	*{{CIL\|VI\|32323}}
	*Livius, Ab Urbe Condita, 25.12, 27, 23.5		*Livius, Ab Urbe Condita, 25.12, 27, 23.5
	\|-valign="top"		\|-valign="top"
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	\| -		\| -
	\|		\|
−	*CIL 6.32323	+	*{{CIL\|VI\|32323}}
	\|-valign="top"		\|-valign="top"
	! [[Priapus]]		! [[Priapus]]

M. Lucretius Agricola: recat

2008-07-28T13:03:41Z

recat

← Older revision		Revision as of 13:03, 28 July 2008
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	Based on work by [[Antonius Gryllus Graecus (Nova Roma)\|Antonius Gryllus Graecus]], Pontifex.		Based on work by [[Antonius Gryllus Graecus (Nova Roma)\|Antonius Gryllus Graecus]], Pontifex.

−	[[Category:Religio Romana]]	+	[[Category:Religio Romana (Nova Roma)]]
−	[[Category:Ritus]]	+	[[Category:Ritus (Nova Roma)]]

M. Lucretius Agricola: + links

2008-07-28T13:00:24Z

+ links

Gnaeus Cornelius Lentulus at 12:27, 20 July 2008

2008-07-20T12:27:18Z

← Older revision		Revision as of 12:27, 20 July 2008
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	We can divide the standard sacrificial procedures in several parts or moments: 1. ''Praeparatio'', 2. ''Praefatio'', 3. ''Precatio'', 4. ''Immolatio'', 5. ''Redditio'', 6. ''Profanatio'', 7. ''Epulum''.		We can divide the standard sacrificial procedures in several parts or moments: 1. ''Praeparatio'', 2. ''Praefatio'', 3. ''Precatio'', 4. ''Immolatio'', 5. ''Redditio'', 6. ''Profanatio'', 7. ''Epulum''.

−	The page finishes with an appendix which presents a table with the sacrificial details for specific deities. For any doubts or information on deities not included in the table feel free ask the [[Collegium Pontificum (Nova Roma)\|Collegium Pontificum]]. You can also join the [http://groups.yahoo.com/group/ReligioRomana/ Religio Romana mailing list]] to discuss these and other related matters.	+	The page finishes with an appendix which presents a table with the sacrificial details for specific deities. For any doubts or information on deities not included in the table feel free ask the [[Collegium Pontificum (Nova Roma)\|Collegium Pontificum]]. You can also join the [http://groups.yahoo.com/group/ReligioRomana/ Religio Romana mailing list] to discuss these and other related matters.

	=== ''Praeparatio'' ===		=== ''Praeparatio'' ===

Gnaeus Cornelius Lentulus: uncapping, italics, latin corr

2008-07-20T12:26:34Z

uncapping, italics, latin corr

Show changes

← Older revision		Revision as of 13:00, 28 July 2008
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−	{{LanguageBar\|~~{{PAGENAME}}~~ }}	+	{{LanguageBar\|Guide to Sacrifice}}

	The main source for the study of domestic Roman sacrifices is [[Cato]] in his work ''[[De Agricultura]]''. Comparison with surviving descriptions of public sacrifices reveals that private and public sacrifices followed much the same set of guidelines. This allows us to fill the gaps left open by Cato with elements that survived in the descriptions of public sacrifices. Several public sacrifices were originally private to some families, the state having decided to preserve them (e.g. after the lineage of the family was broken) because of their importance to the city of Rome as a whole. We can even go further and state that the public cult in Rome was nothing more than a domestic cult adapted to the scale of the city. Just like any private household, the city had its own hearth (the [[Temple of Vesta]]) where [[Vesta]] and the ''[[Penates publici]]'' (Public Penates) were honoured.		The main source for the study of domestic Roman sacrifices is [[Cato]] in his work ''[[De Agricultura]]''. Comparison with surviving descriptions of public sacrifices reveals that private and public sacrifices followed much the same set of guidelines. This allows us to fill the gaps left open by Cato with elements that survived in the descriptions of public sacrifices. Several public sacrifices were originally private to some families, the state having decided to preserve them (e.g. after the lineage of the family was broken) because of their importance to the city of Rome as a whole. We can even go further and state that the public cult in Rome was nothing more than a domestic cult adapted to the scale of the city. Just like any private household, the city had its own hearth (the [[Temple of Vesta]]) where [[Vesta]] and the ''[[Penates publici]]'' (Public Penates) were honoured.

−	This page provides a template for a standard traditional domestic roman sacrifice, as well as information about the correct offerings to give to the main deities. Non-standard sacrifices (e.g. ''lectisternia'', ''sellisternia'', ''devotiones'') or sacrifices with special mystery rites performed at specific occasions and/or stemming from a long tradition (the meaning of many being already forgotten by the time of the Republic), fall outside the scope of the present work. On the other hand, most simple daily rites and offerings can be considered as consisting of a small subset of the procedures described below (e.g. libation of wine, daily offering of incense). The provided template will be illustrated with the original description of a simple offering to [[Iuppiter Dapalis]] [Cato, De Agricultura, 132], as well as other sources when needed.	+	This page provides a template for a standard traditional domestic roman sacrifice, as well as information about the correct offerings to give to the main deities. Non-standard sacrifices (e.g. ''[[lectisternia]]'', ''[[sellisternia]]'', ''[[devotiones]]'') or sacrifices with special mystery rites performed at specific occasions and/or stemming from a long tradition (the meaning of many being already forgotten by the time of the Republic), fall outside the scope of the present work. On the other hand, most simple daily rites and offerings can be considered as consisting of a small subset of the procedures described below (e.g. libation of wine, daily offering of incense). The provided template will be illustrated with the original description of a simple offering to [[Iuppiter Dapalis]] [[De_Agricultura#De_Agricultura_132\|Cato, ''De Agricultura'', 132]], as well as other sources when needed.

	We can divide the standard sacrificial procedures in several parts or moments: 1. ''Praeparatio'', 2. ''Praefatio'', 3. ''Precatio'', 4. ''Immolatio'', 5. ''Redditio'', 6. ''Profanatio'', 7. ''Epulum''.		We can divide the standard sacrificial procedures in several parts or moments: 1. ''Praeparatio'', 2. ''Praefatio'', 3. ''Precatio'', 4. ''Immolatio'', 5. ''Redditio'', 6. ''Profanatio'', 7. ''Epulum''.
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	The sacrificer is usually the [[pater familias]], but the [[mater familias]] can also sacrifice in some occasions (e.g. she sacrifices to her ''Iuno'' - guardian spirit or female equivalent of the ''[[Genius]]'' - on her birthday). Other members of the household can help to carry the offerings or other objects. In order to ensure that the words are correctly spoken, one of the assistants may be charged to read the words and whisper them to the sacrificer [Plinius, ''Naturalis Historia'', 28.3.10]. The sacrificer should also bath himself before the sacrifice [Livius, ''Ab Urbe Condita'', 1.45].		The sacrificer is usually the [[pater familias]], but the [[mater familias]] can also sacrifice in some occasions (e.g. she sacrifices to her ''Iuno'' - guardian spirit or female equivalent of the ''[[Genius]]'' - on her birthday). Other members of the household can help to carry the offerings or other objects. In order to ensure that the words are correctly spoken, one of the assistants may be charged to read the words and whisper them to the sacrificer [Plinius, ''Naturalis Historia'', 28.3.10]. The sacrificer should also bath himself before the sacrifice [Livius, ''Ab Urbe Condita'', 1.45].

−	Once the time comes, the officiants approach the ~~Lararium~~ where an image of the deity honoured in the sacrifice is placed among the ''[[Penates]]'' (deities worshiped in the household). The sacrificer faces the ''lararium'', while the assistants and audience remain on his back.	+	Once the time comes, the officiants approach the ''lararium'' where an image of the deity honoured in the sacrifice is placed among the ''[[Penates]]'' (deities worshiped in the household). The sacrificer faces the ''lararium'', while the assistants and audience remain on his back.

	For more information regarding the preparation of the ''lararium'' and the sacrificial tools, please refer to the article on [[household worship]].		For more information regarding the preparation of the ''lararium'' and the sacrificial tools, please refer to the article on [[household worship]].
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	The main sacrifice starts with a prayer directed to the deity in whose honour the sacrifice is performed. In this prayer, the sacrificer states the reason for the sacrifice, the goods that he will sacrifice, and the blessings he wants to receive in return. In [Horatius, ''Carmina'', 3.23] it is suggested that the [[altar]] or ''lararium'' should be touched while the prayers are being said, which is confirmed by [Virgilius, ''Aeneis'', 4.219]. According to Servius Honoratus, Varro wrote that this gesture is necessary to grant the good will of the deity [Servius, ''Aeneidos Commentarius'', 4.219].		The main sacrifice starts with a prayer directed to the deity in whose honour the sacrifice is performed. In this prayer, the sacrificer states the reason for the sacrifice, the goods that he will sacrifice, and the blessings he wants to receive in return. In [Horatius, ''Carmina'', 3.23] it is suggested that the [[altar]] or ''lararium'' should be touched while the prayers are being said, which is confirmed by [Virgilius, ''Aeneis'', 4.219]. According to Servius Honoratus, Varro wrote that this gesture is necessary to grant the good will of the deity [Servius, ''Aeneidos Commentarius'', 4.219].

−	The following procedures illustrate the ''precatio''. The prayer is taken from [Cato, ''De Agricultura'', 132], where the deity to be honoured in the sacrifice is Iuppiter Dapalis:	+	The following procedures illustrate the ''precatio''. The prayer is taken from [[De Agricultura\|Cato, ''De Agricultura'', 132]], where the deity to be honoured in the sacrifice is Iuppiter Dapalis:

−	:1) If the sacrifice is to be performed ''Graeco ritu'', the sacrificer uncovers his head, adorns his head with a laurel crown and takes off his toga, becoming dressed with his tunic only (usually a fringed tunic).	+	:1) If the sacrifice is to be performed ''[[Graeco ritu]]'', the sacrificer uncovers his head, adorns his head with a laurel crown and takes off his toga, becoming dressed with his tunic only (usually a fringed tunic).

	:2) The sacrificer washes his hands on a vessel placed beside him, or carried by one of the assistants. Although this is the usual place for this observance, [Cato, ''De Agricultura'', 132] places the washing of the hands after the prayer in step 3.		:2) The sacrificer washes his hands on a vessel placed beside him, or carried by one of the assistants. Although this is the usual place for this observance, [Cato, ''De Agricultura'', 132] places the washing of the hands after the prayer in step 3.