Roman religious terms

Revision as of 01:39, 21 November 2012

AEDES (sg) (pl: aedes)

An aedes is a structure, and in Religious terms a shrine or temple building. Templum referred to the area marked off as sacred, while the actual structure housing the god's image was the aedes.

ARA (sg) (pl: arae)

An ara is an altar, the structure on which a sacrifice is made. Arae were often open-air structures, immediately accessible to the public, whether within Rome or out elsewhere.

AUGUR (sg) (pl: augures)

The augures were official diviners for the Roman Republic. Their office was to interpret the will of the Gods regarding one or another proposed action.

AUGURIUM (sg) (pl: auguria)

See augur. The augurium was a term for several functions related to the augurs of Rome - the augurs' rites, the augurs' laws, the augurs' compendium of known signs, and even the consecration of a man as an augur.

AUSPEX (sg) (pl: auspices)

Also a diviner, the auspex was one who read bird flight (avi-spex, more or less "bird-seer"). This was a divining function and an official duty, taking the readings of the Gods' will based on bird flight for projects private or governmental. The related verb is auspico, auspicere - to take the auspices. The word "auspices" is used in contemporary language to mean either supervision of a project or the likelihood of the project's success. See auspicium, below.

AUSPICIUM (sg) (pl: auspicia)

An auspicium was a "reading of the birds", of their behavior in a marked portion of the sky (a templum of airy space). Magistrates took the auspicia publica to determine whether planned ceremonies, elections, or other public undertakings should be undertaken or not; if the Gods were averse, the undertaking would be postponed.

Auspicia appear to have been of five kinds: [to come]

"CAPITE VELATO"

"With the head covered" - the manner in which the Religious officiants of Rome offered libations, sacrifices, and prayers to the Gods. An officiant covered his head by a fold of the back of the toga, an act of piety necessary to the rites.

COLLEGIUM (sg) (pl: collegia)

A collegium (a "college") was a Roman association that had a legal authority, whether commercial, magisterial, or religious. Most significant to Roman religion were the College of Pontiffs; the College of Augurs; the Sibylline college (the Quindecimviri Sacris Faciundis); and the Septemviri Epulonum college, the seven priests who oversaw public religious banquets.

CONSECRATIO (sg) (pl: consecrationes)

The consecratio was the the rite which (in a Religious sense) the aedes of a god was created. It most likely followed at some point the marking-off or sanctifiying of the sacral area (see templum); its officiant was a pontiff, but it also involved a dedication by a civil magistrate standing for the Roman state.

"CULTUS DEORUM"

Cultus Deorum can be translated as the care of the Gods, the activity, rituals, duties and worship that are characteristic of the Religio Romana. An individual who performs these obligations is a cultor Deorum, a religious "cultivator" of the Gods. Such care was both ritual and material, and the customs were exacting; rites had to be performed in a perfectly precise manner; offerings of animals and materials were specifically laid down for the various acts of sacrifice.

DELUBRUM (sg) (pl: delubra)

A delubrum was a shrine; according to Varro, it was the oldest form of an aedes (q.v.). See also fanum.

"DO UT DES"

Literally, "I give, so that you may give", a concept or principle of ancient religion - and of the Religio Romana in particular. Humankind was bound to respect the Gods and to make appropriate offerings, and the Gods took part by giving something of value back to men: a state of religious reciprocity. Some have seen this principle as a kind of magic commercialism, but it was more than that. A quote from Emile Durkheim gets to the heart of it: it was "an exchange of mutually invigorating good deeds between the divinity and his faithful". See also "cultus deorum".

FANUM (sg) (pl: fana)

The fanum was a sacred space, a shrine. It could be a sacral feature of nature (a sacred tree or grove, or some other locus) or be a consecrated artificial site (an aedes, or a delubrum). As a word, it was cognate with terms in other Italic languages, and was not defined narrowly, but was general in its reference.