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Fufluns

2013-02-07T04:57:54Z

Appia Gratia Avita:

'''Fufluns''' is an Etruscan god of vegetation, vitality and gaiety, son of
the earth-goddess Semia. He shows many similarities with [[Dionysus]] and
[[Bacchus]], the Greek and Roman gods of wine. The Etruscan religion was,
like Christianity and Judaism, a revealed religion. An account of the
revelation is given by [[Cicero]] (On Divination, 2.50). One day, says
the legend, in a field near the river Marta in Teruria, a strange
event occurred. A divine being rose up from the newly ploughed furrow,
a being with the appearance of a child, but with the wisdom of an old
man. The startled cry of the ploughman brought the lucomones, the
priest-kings of Etruria hurrying up to the spot. To them, the wise
child chanted the sacred doctrine, which they reverently listened to
and wrote down, so that this most precious possession could be passed
on to their successors. Immediately after the revelation, the
miraculous being fell dead and disappeared into the ploughed field.
His name was Tages, and he was believed to be the son of Genius and
grandson of the highest God, Tinia (or [[Iuppiter]] as he became known to
the Romans). This doctrine was known to the Romans as the "disciplina
etrusca".

''Ortum videamus haruspicinae; sic facillume quid habeat auctoritatis''
''iudicabimus. Tages quidam dicitur in agro Tarquiniensi, cum terra''
''araretur et sulcus altius esset impressus, exstitisse repente et eum''
''adfatus esse qui arabat. Is autem Tages, ut in libris est Etruscorum,''
''puerili specie dicitur visus, sed senili fuisse prudentia. Eius''
''adspectu cum obstipuisset bubulcus clamoremque maiorem cum admiratione''
''edidisset, concursum esse factum, totamque brevi tempore in eum locum''
''Etruriam convenisse. Tum illum plura locutum multis audientibus, qui''
''omnia verba eius exceperint litterisque mandarint. Omnem autem''
''orationem fuisse eam qua haruspicinae disciplina contineretur; eam''
''postea crevisse rebus novis cognoscendis et ad eadem illa principia''
''referendis. Haec accepimus ab ipsis, haec scripta conservant, hunc''
''fontem habent disciplinae.'' - M. Tullius Cicero, "de Divinatione" 2.50

[[Category: Roman Gods]]

Fordicidia

2013-01-28T05:41:34Z

Appia Gratia Avita: translated Varro (with help) and added links

'''Fordicidia'''

The celebration of the Fordicidia was held in honor of Tellus.
Tellus is also called Terra Mater, and is an ancient Roman earth
goddess. Probably of great antiquity, she was concerned with the
productivity of the earth and was later identified with the mother-
goddess [[Cybele]]. Her temple on the Esquiline Hill dated from about 268
BC. Though she had no special priest, she was honoured in the
Fordicidia and [[Sementivae]] festivals, both of which centred on
fertility and good crops. The Fordicidia was a festival in Rome, at
which a pregnant cow was sacrificed to Tellus in each of the 30 wards
of the city to promote fertility of cattle and the fields. The unborn
calves were burned and the ashes were used in a purification rite in
the festival of the [[Parilia]] on a.d. XII Kal. Mai.

"The name Fordicidia comes from pregnant cattle (''fordis''); a fordi carries an unborn calf in its belly; because on this day pregnant cows are publicly sacrificed in several districts, from the pregnant cows slaughtered (''fordis caedendis'') it is called Fordicidia." - [[Varro]]<ref>''Fordicidia a fordis bubus; bos forda quae fert in ventre; quod eo die publice immolantur boves praegnantes in curiis complures, a fordis caedendis Fordicidia dicta. de Lingua Latina VI.iii''</ref>

"When the third day after the Ides of April dawns,
You priests, offer a pregnant (forda) cow in sacrifice.
Forda is a cow in calf and fruitful, from ferendo (carrying):
They consider fetus is derived from the same root.
Now the cattle are big with young, and the ground's
Pregnant with seed: a teeming victim's given to teeming Earth.
Some are killed on [[Iuppeter|Jupiter]]'s citadel, the Curiae (wards)
Get thirty cows: they're drenched with plenty of sprinkled blood.
But when the priests have torn the calves from their mother's womb,
And thrown the slashed entrails on the smoking hearth,
The oldest [[Vestal]] burns the dead calves in the fire,
So their ashes can purge the people on the day of Pales.
In [[Numa]]'s kingship the harvest failed to reward men's efforts:
The farmers, deceived, offered their prayers in vain.
At one time that year it was dry, with cold northerlies,
The next, the fields were rank with endless rain:
Often the crop failed the farmer in its first sprouting,
And meagre wild oats overran choked soil,
And the cattle dropped their young prematurely,
And the ewes often died giving birth to lambs.
There was an ancient wood, long untouched by the axe,
Still sacred to Pan, the god of Maenalus:
He gave answers, to calm minds, in night silence.
Here Numa sacrificed twin ewes.
The first fell to [[Faunus]], the second to gentle Sleep:
Both the fleeces were spread on the hard soil.
Twice the king's unshorn head was sprinkled with spring water,
Twice he pressed the beech leaves to his forehead.
He abstained from sex: no meat might be served
At table, nor could he wear a ring on any finger.
Dressed in rough clothes he lay down on fresh fleeces,
Having worshipped the god with appropriate words.
Meanwhile Night arrived, her calm brow wreathed
With poppies: bringing with her shadowy dreams.
Faunus appeared, and pressing the fleece with a hard hoof,
From the right side of the bed, he uttered these words:
`King, you must appease Earth, with the death of two cows:
Let one heifer give two lives, in sacrifice.'
Fear banished sleep: Numa pondered the vision,
And considered the ambiguous and dark command.
His wife, [[Egeria]], most dear to the grove, eased his doubt,
Saying: `What's needed are the innards of a pregnant cow,'
The innards of a pregnant cow were offered: the year proved
More fruitful, and earth and cattle bore their increase." - [[Ovid]]<ref>''Fasti IV''</ref>

==References==
<references/>

[[Category: Roman religion]]

Flaminica Dialis

2013-01-28T05:21:21Z

Appia Gratia Avita:

Of the Republican ''flaminicae'' we have the most evidence and discussion concerning the Flaminica Dialis, the priestess to [[Iuppiter]] OM.
Married by [[confarreatio]] to the Flamen Dialis the Flaminica Dialis was part of undissolvable couple-priesthood. The flaminica was the priestess to Iuppiter OM whilst the flamen was priest. If she died her husband had to resign.

==Religious Duties==

Every market day, ''nunindae'' she sacrificed a ram in the Regia, she had to weave the laena of the Flamen Dialis using a special sacrificial knife the ''secespita''<ref>Serv, Aen, IV, 262</ref>and her dress, especially the flame-colored veil, symbolized the power of fertility. She could only wear shoes made from leather of animals sacrificed to the gods. The Flaminica Dialis was nova nupta, matrona and materfamilias.

==Religious dress==
Her dress consisted of a dyed purple robe (venenato operitur); her hair was plaited in a high conical bun, the tutulus, bound with wool purple fillets, ''vittae'', the ''rica'' a square handkerchief-sized veil made of undyed white wool with purple fringes, covered the tutulus, then a wreath of pomegranate. <ref>Fest. s.v. Tutulum, Rica; Varro, De Ling. Lat. VII.44</ref>
Over the robe and rica was worn a large square veil, the purple ''venetatum'' which was clasped with a fibula. And over this another veil, the fire-coloured ''flammeum'', to indicate fecundity and her pepetual state as a ''nova nupta''.

==Vide==
*Festus
*N. Boels-Janssen "La pretresse à trois voiles"
Revue des études latines, vol 67
*N. Boels-Janssen " Le statut religieux de la Flaminica Dialis"
REL,5, 1973

==References==

<references/>
[[Category:Roman religion]]

Flaminica Dialis

2013-01-28T05:18:36Z

Appia Gratia Avita: formatting and added links

Flaminica

2013-01-28T05:06:26Z

Appia Gratia Avita: added links

Ancient Roman female priesthood; mythically going back to the time of [[Numa tradition|Numa]]. In the republic, the major 3 flaminates were filled by a patrician flaminica married by [[confarreatio]] to a patrician [[flamen]]; if the flaminica died, the [[Flamen Dialis]], [[Quirinalis]] and [[Martialis]] had to resign and the same if the flamen died.

During the Imperial era new flaminates were created. Agrippina Minor was flaminica to Divus Claudius. There were ''flaminicae'' to the imperial family and in the provinces to the colony, municipality and province as well. These ''flaminicae'' did not have to be married to a flamen and in the majority of cases were individual priesthoods. There is ample epigraphy witnessing the provincial flaminicae.

==Epigraphy==
CIL II 114
:CIL II 32
:CIL II 5, 624

=References=
:Schultz, "Women's Religious Activity During the Republic"
:Takacs, "Vestal Virgins, Sibyls and Matrons"
:Hemelrijk," The Impact of Imperial Rome on religions, ritual and religious life in the Roman empire", Brill 2006

[[Category:Roman religion]]

Feralia

2013-01-28T04:57:02Z

Appia Gratia Avita: added links, reference update

'''Feralia'''

The Feralia was the last of the three Roman festivals honoring the dead.

"And the grave must be honoured. Appease your fathers'
Spirits, and bring little gifts to the tombs you built.
Their shades ask little, piety they prefer to costly
offerings: no greedy deities haunt the Stygian depths.
A tile wreathed round with garlands offered is enough,
A scattering of meal, and a few grains of salt,
and bread soaked in wine, and loose violets:
Set them on a brick left in the middle of the path...
and hide the gods, closing those revealing temple doors,
Let the altars be free of incense, the hearths without fire.
Now ghostly spirits and the entombed dead wander,
Now the shadow feeds on the nourishment that's offered.
But it only lasts till there are no more days in the month
Than the feet that my metres possess.
This day they call the Feralia because they bear [''ferunt'']
Offerings to the dead: the last day to propitiate the shades." - [[Ovid]]<ref>''Fasti II''</ref>

The Feralia ended the [[Parentalia]], and is
held in honor of [[Iuppiter]] Feretrius and the infernal powers.
"Feretrius" is one of Iuppiter's titles, and in this capacity Iuppiter
was called upon to witness the signing of contracts and marriages. An
oath was taken that asked Iuppiter to strike down the person if they
swore the oath falsely. Spirits (manes) of the dead were said to
hover above graves on this day, and provisions were put out for them.
Some sources believe that the Roman contact with the Celtic
observances of a feast of the dead combined to create the foundations
of the holiday we now celebrate as All Hallows' Eve, or Hallowe'en.
February 21st is the last day of the Roman year in which to placate ghosts;
February 22nd the living are appeased. February 21st the temples would be opened
at noon, and the time of religious devotion, the "tempus religiosum",
came to a close. [[Magistrates]] would lay down their insignia of office
and offer up prayers on behalf of the State.

Republican [[Roman calendar|calendars]] are marked with "FP" for this day, but after Augustus they are marked simply "F", for ''fastus''. The mysterious meaning of "FP" may have its roots in the observance of
the Feralia as a ''fastus'' (or ''feria'') ''publicus'' during the Republic; Because the actual rites involved in the observance of the Feralia can only be guessed at, we do not know why this change was made.

==References==

<references/>

[[Category: Roman religion]]

Dis

2013-01-27T12:03:17Z

Appia Gratia Avita:

Dis Pater, or Dispater (cf. Skt. Dyaus Pitar), was a Roman god of the underworld, later subsumed by [[Pluto]] or Hades. Originally a chthonic god of riches, fertile agricultural land, and underground mineral wealth, he was later commonly equated with the Roman deities Pluto and Orcus, becoming an underworld deity. Dis Pater was commonly shortened to simply Dis (much like how Dyaus Pitar was also simply called Dyaus). This name has since become an alternate name for the underworld or a part of the underworld, such as the Dis of The Divine Comedy. Dis Pater was originally a god of wealth, much like the Roman god Pluto (from Greek Πλούτων, Ploutōn, meaning "wealthy"), who was later equated with Dis Pater. Dis is contracted from the Latin dis (from dives meaning "rich"), and pater ("father"), the literal meaning of Dis Pater being "Wealthy Father" or "Father of Riches" [citation really needed].

[[Julius Caesar]] writes in Commentarii de Bello Gallico that the [[Gauls]] considered Dis Pater to be an ancestor. In thus interpreting the Gauls' god as Dis, Caesar offers one of his many examples of interpretatio Romana, the re-identification of foreign divinities as their closest Roman counterparts. The choice of Dis to translate whatever Celtic divinity Caesar has in mind - most likely Cernunnos, as the two are both associated with both the Underworld and prosperity - may in part be due to confusion between Dis Pater and the Proto-Indo-European deity *Dyeus, who would have been addressed as *Dyeu Phter ("Sky Father"). This name is also the likely origin of the name of many Indo-European gods, including Zeus and [[Iuppiter]], though the name's similarity to Dis Pater may be in part coincidental.

Like [[Pluto]], Dis Pater eventually became associated with death and the underworld because the wealth of the earth—gems and precious metals—was considered in the domain of the Greco-Roman underworld. As a result, Dis Pater was over time conflated with the Roman god Pluto, who became associated with the Greek god Hades as the deity's role as a god of death became more prominent than his role as a wealth god. In being conflated with Pluto, Dis Pater took on some of the Greek mythological attributes of Pluto/Hades, being one of the three sons of [[Saturn]] (Greek: Cronus) and [[Ops]] (Greek: Rhea), along with Iuppiter and [[Neptune]].

He ruled the underworld and the dead beside his wife, [[Proserpina]] (Greek: Persephone)<ref>Grimal. The Dictionary of Classical Mythology. Oxford: Basil Blackwell. pp. 141, 177. ISBN 0631132090</ref>. When Dis Pater was in the underworld, only oaths and curses could reach him, and people invoked him by striking the earth with their hands. Black sheep were sacrificed to him, and those who performed the sacrifice averted their faces. Dis Pater, like his Greek equivalent, Hades, had little or no real cult following, and so there are few statues of him. In literature, Dis Pater was commonly used as a symbolic and poetic way of referring to death itself.

In 249 BC and 207 BC, the Roman Senate ordained special festivals to appease Dis Pater and Proserpina. Every hundred years, a festival was celebrated in his name. According to legend, a round marble altar, Altar of Dis Pater and Proserpina (Latin: Ara Ditis Patris et Proserpinae), was miraculously discovered by the servants of a Sabine called Valesius, the ancestor of the first consul. The servants were digging in the Tarentum on the edge of the [[Campus Martius]] to lay foundations following instructions given to Valesius's children in dreams, when they found the altar 20 feet (6 m) underground. Valesius reburied the altar after three days of games. Sacrifices were offered to this altar during the Ludi Saeculares or Ludi Tarentini. It may have been uncovered for each occasion of the games, to be reburied afterwards, a clearly chthonic tradition of worship. It was rediscovered in 1886–87 beneath the Corso Vittorio Emanuele in Rome.<ref>Nash. Pictorial Dictionary of Ancient Rome Volume 1. London: A. Zwemmer Ltd. p. 57. ISBN 0878172653</ref><ref>Richardson. A New Topographical Dictionary of Ancient Rome. London: Thames and Hudson. pp. 110–111. ISBN 0801843006</ref>

In addition to being considered the ancestor of the Gauls, Dis Pater was sometimes identified with the Sabine god Soranus. In southern Germany and the Balkans, Dis Pater had a Celtic goddess, Aericura, as a consort. Dis Pater was rarely associated with foreign deities in the shortened form of his name, Dis.<ref>Green. Dictionary of Celtic Myth and Legend. London: Thames and Hudson. pp. 81–82. ISBN 0500015163.</ref>

==References==
<references/>

[[Category: Roman Gods]]

Dis

2013-01-27T12:02:15Z

Appia Gratia Avita: added links

Dis Pater, or Dispater (cf. Skt. Dyaus Pitar), was a Roman god of the underworld, later subsumed by [[Pluto]] or Hades. Originally a chthonic god of riches, fertile agricultural land, and underground mineral wealth, he was later commonly equated with the Roman deities Pluto and Orcus, becoming an underworld deity. Dis Pater was commonly shortened to simply Dis (much like how Dyaus Pitar was also simply called Dyaus). This name has since become an alternate name for the underworld or a part of the underworld, such as the Dis of The Divine Comedy. Dis Pater was originally a god of wealth, much like the Roman god Pluto (from Greek Πλούτων, Ploutōn, meaning "wealthy"), who was later equated with Dis Pater. Dis is contracted from the Latin dis (from dives meaning "rich"), and pater ("father"), the literal meaning of Dis Pater being "Wealthy Father" or "Father of Riches" [citation really needed].

[[Julius Caesar]] writes in Commentarii de Bello Gallico that the [[Gauls]] considered Dis Pater to be an ancestor. In thus interpreting the Gauls' god as Dis, Caesar offers one of his many examples of interpretatio Romana, the re-identification of foreign divinities as their closest Roman counterparts. The choice of Dis to translate whatever Celtic divinity Caesar has in mind - most likely Cernunnos, as the two are both associated with both the Underworld and prosperity - may in part be due to confusion between Dis Pater and the Proto-Indo-European deity *Dyeus, who would have been addressed as *Dyeu Phter ("Sky Father"). This name is also the likely origin of the name of many Indo-European gods, including Zeus and Iuppiter, though the name's similarity to Dis Pater may be in part coincidental.

Like [[Pluto]], Dis Pater eventually became associated with death and the underworld because the wealth of the earth—gems and precious metals—was considered in the domain of the Greco-Roman underworld. As a result, Dis Pater was over time conflated with the Roman god Pluto, who became associated with the Greek god Hades as the deity's role as a god of death became more prominent than his role as a wealth god. In being conflated with Pluto, Dis Pater took on some of the Greek mythological attributes of Pluto/Hades, being one of the three sons of [[Saturn]] (Greek: Cronus) and [[Ops]] (Greek: Rhea), along with Iuppiter and [[Neptune]].

He ruled the underworld and the dead beside his wife, [[Proserpina]] (Greek: Persephone)<ref>Grimal. The Dictionary of Classical Mythology. Oxford: Basil Blackwell. pp. 141, 177. ISBN 0631132090</ref>. When Dis Pater was in the underworld, only oaths and curses could reach him, and people invoked him by striking the earth with their hands. Black sheep were sacrificed to him, and those who performed the sacrifice averted their faces. Dis Pater, like his Greek equivalent, Hades, had little or no real cult following, and so there are few statues of him. In literature, Dis Pater was commonly used as a symbolic and poetic way of referring to death itself.

In 249 BC and 207 BC, the Roman Senate ordained special festivals to appease Dis Pater and Proserpina. Every hundred years, a festival was celebrated in his name. According to legend, a round marble altar, Altar of Dis Pater and Proserpina (Latin: Ara Ditis Patris et Proserpinae), was miraculously discovered by the servants of a Sabine called Valesius, the ancestor of the first consul. The servants were digging in the Tarentum on the edge of the [[Campus Martius]] to lay foundations following instructions given to Valesius's children in dreams, when they found the altar 20 feet (6 m) underground. Valesius reburied the altar after three days of games. Sacrifices were offered to this altar during the Ludi Saeculares or Ludi Tarentini. It may have been uncovered for each occasion of the games, to be reburied afterwards, a clearly chthonic tradition of worship. It was rediscovered in 1886–87 beneath the Corso Vittorio Emanuele in Rome.<ref>Nash. Pictorial Dictionary of Ancient Rome Volume 1. London: A. Zwemmer Ltd. p. 57. ISBN 0878172653</ref><ref>Richardson. A New Topographical Dictionary of Ancient Rome. London: Thames and Hudson. pp. 110–111. ISBN 0801843006</ref>

In addition to being considered the ancestor of the Gauls, Dis Pater was sometimes identified with the Sabine god Soranus. In southern Germany and the Balkans, Dis Pater had a Celtic goddess, Aericura, as a consort. Dis Pater was rarely associated with foreign deities in the shortened form of his name, Dis.<ref>Green. Dictionary of Celtic Myth and Legend. London: Thames and Hudson. pp. 81–82. ISBN 0500015163.</ref>

==References==
<references/>

[[Category: Roman Gods]]

Gaius Iulius Caesar

2013-01-27T11:46:33Z

Appia Gratia Avita: added stub label

{{LanguageBar|Gaius Iulius Caesar}}
{{ArticleStub}}
{{DEFAULTSORT:Iulius Caesar}}

Dictator of Rome. Assassinated in 44 BCE.

He was deified by the Senate after his death in 44 BCE. Augustus, his successor built a temple to the Divine Julius on the west side of the Forum. The temple, called Templum Divi Iuli or Aedes Divus Iulius, was dedicated 18 August 29 BCE.

==Vide==

* [[Plutarch]]'s [http://classics.mit.edu/Plutarch/caesar.html life of Caesar].
* [[Suetonius]]' [http://www.fordham.edu/halsall/ancient/suetonius-julius.html life of Caesar].
* [http://www.fordham.edu/halsall/ancient/plutarch-caesar.html The Assassination of Julius Caesar], from Plutarch's life of Marcus Brutus.

[[Category: Magistrates]]
[[Category: Historians]]
[[Category: Pontifices]]
[[Category: Consulars]]
[[Category: Gens Iulia|Caesar]]

Consus

2013-01-27T11:40:01Z

Appia Gratia Avita: added links and edited for grammar; references

'''Consus''' was the protector of grains and (subterranean) storage bins (silos), and as such was represented by a corn seed.

His altar was placed beneath the ground (or, according to other sources, simply covered with earth, which was swept off at His festival) near the [[Circus Maximus]] in Rome. The altar was unearthed only during the Consualia, His festival which took place on August 21 (and another one on December 15). Mule or horse races were the main event of the festival because the mule and the horse were Consus' sacred animals. Horses and mules were crowned with chaplets of flowers, and forbidden to work.

Consus' name has no certain etymology down to the present time. This name seems to be Etruscan or Sabine in origin. It seems that Consus' name is really related to the one of Ops as Consivia (or Consiva), itself related to "crops, seeding" (Latin'' conserere'' ("to sow"). According to [[Marcus Terentius Varro|Varro]]<ref>''De Lingua Latina'', 6:20 ''Consualia dicta a Consus''</ref>"the Consualia are so named after Consus."
Shortly after His own festivals the ones for Ops, the Opiconsivia or Opalia, were held every August 25 and December 19, these being the periods respectively of the reaping and the seeding of crops.

Consus also became a god associated with secret conferences, perhaps due to a common misinterpretation of his name. The Latins (Romans) associated Consus' name with consilium ("councils, synagogues, assemblies; place where councils assemble"). This word should not be confused with "counsel" ("advice"). It in fact expresses the idea of "sitting together" (consentes), "being together" (con-sum) or perhaps "called together, conclaimed" (con-calare). The connection of Consus with these secret councils is attested by [[Maurus Servius Honoratus|Servius]]<ref>''In Vergilii carmina comentarii'' 8:636 ''Consus autem deus est consiliorum''</ref>"Consus is however the god of councils." As such, it seems that Consus was a member of the council of the [[Roman gods#Dii Consentes|Di Consentes]] ("Council of the Gods") formed by six gods and six goddesses which assembled in order to assist Iuppiter in making great decisions such as destroying [[Troy]] or Atlantis with a flood. This tradition is due to the [[Etruscans]], but is also widely attested in Greece as well, for instance, in Homer.

==Vide==

Aldington, Richard; Ames, Delano (1968). New Larousse Encyclopedia of Mythology. Yugoslavia: The Hamlyn Publishing Group Limited, 209

==References==

<references/>

[[Category: Roman Gods]]

Maurus Servius Honoratus

2013-01-27T11:16:57Z

Appia Gratia Avita:

{{LanguageBar|Maurus Servius Honoratus}}
{{ArticleStub}}

Maurus Servius Honoratus, author of ''In Vergilii carmina comentarii'' ("Commentary on the Aeneid of Vergil"). Active end of the 4th century AD.

[[Category:Roman authors|Servius Honoratus]]

Caligae

2013-01-27T10:57:52Z

Appia Gratia Avita: added links

[[Image:Caligae03.jpg|right|thumb|Made and used by Lucius Equitius Cincinnatus Augur]]There was a wide variety of shoes and sandals for men and women. Most were constructed like military '''caligae''', with a one-piece upper nailed between layers of the sole. Many had large open-work areas made by cutting or punching circles, triangles, squares, ovals, etc. in rows or grid-like patterns. Others were more enclosed, having only holes for the laces. Some very dainty women's and children's shoes still had thick nailed soles.

Some shoes had a one- or two-piece upper of soft leather which enclosed the foot like a modern shoe. The edges were nailed between the sole layers. Traditionally, those worn by [[patrician (Nova Roma)|patricians]], [[senator (Nova Roma)|senators]], and [[magistrates]] were called '''''calcei''''', while common people wore '''''perones'''''. But there is much confusion in terminology and most shoes which have nailed soles and are not caligae nor sandals are referred to as calcei. "Calcei senatorii" had soft leather uppers and were secured by wide straps which passed under the foot and criscrossed up the lower leg. They were red with small ivory crescents attached. [[Equestrian order (Nova Roma)|Equestrian]]s are shown wearing an identical style, but apparently black in color.

One-piece shoes called '''''carbatinae''''' were shaped like caligae / Calcei, but had no outer or inner soles added. Sandals were generally called soleae, and had nailed or stitched soles. It is possible that heavy nailed shoes were for outdoor wear, while lighter sandals and carbatinae were worn around the house.

Besides open-work on the leather, shoes and sandals could be dyed, tooled, embossed, or even have gilded designs.

'''Socks''' (''udones'') were sewn of woven cloth, and could be worn for warmth or as decorative items. In the latter case they would be brightly colored so as to show through the ornate open-work of the shoes, and might leave the toes and heel exposed. Socks worn strictly for warmth were more likely fully closed and not necessarily so colorful. Fancy shoes could also have a colorful cloth lining, eliminating the need for socks.

==Military Caligae==

These heavy sandals are the classic Roman army boot. Numerous examples have been found at first-century sites.
[[Image:Caligae01.jpg|left]]
Patterns and materials are available, and construction involves a lot of careful cutting but is otherwise straightforward. The upper is cut from a single piece of 2 to 6-ounce leather, well-oiled or waxed to prevent decay. The sole is 1/2" to 3/4" thick and is made of several thick layers, with the upper sandwiched between the top two. The layers are held together with hobnails; lay them on an anvil or flat piece of steel, and drive the nails into the sole so that the points go through the innermost layer and bend over as they hit the steel. Cover the clenched points with an insole of thin leather, securing it in place with a few stitches. Complete the shoe by sewing up the heel seam with a butted or overlapped seam.

[[Image:Caligae02.jpg|right|frame|''Caligae'' bottoms with hobnails, made by Lucius Equitius Cincinnatus Augur]]The domed iron hobnails should be about 1/4" to 1/2" in diameter. The heads need not be perfect hemispheres; irregular, flatter, or more conical shapes are acceptable. World War I or II-style hobnails will work, or "Antique Nails" from some hardware stores. Upholstery tacks are not durable enough.

Before cutting good leather, make a working mock-up out of heavy cloth. Do not make the soles too wide; trace your foot and cut the soles narrower by 1/4" on each side. Make the tabs extra long and the slits shorter than necessary, and adjust them later.

[[Category:Roman Clothing and Equipment]]

NovaRoma:Admin Requests

2013-01-27T10:46:17Z

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<nowiki>[[User:Example]]</nowiki> - if the request is for some change to your account, link to yourself as <nowiki>[[User:Your User Name]]</nowiki>.

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Signature: end your request with four tildes, like this: <nowiki>~~~~</nowiki>
(this will be replaced with your signature, that is, with your username and a date stamp).

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Place new requests under this line. Don't remove anyone else's - just put yours after theirs.
----

==Page Unlock==

*[[Election MMDCCLXII (Nova Roma)]]

It would be exceptionally helpful to have this page unlocked, so that candidates may add themselves and their declaration pages, given that the calls for candidates have been announced. -- [[User:Quintus Caecilius Metellus Pius Postumianus|Q·CAEC·MET·POST]] 02:05, 25 October 2009 (CEST)

*It's done. But later it might be again protected. --[[User:Gnaeus Cornelius Lentulus|Gnaeus Cornelius Lentulus]] 02:10, 25 October 2009 (CEST)

== Possible Plagiarism ==
[[Ancient Greek Clothing]]
This page is almost word for word for the page found at this address: http://www.metmuseum.org/toah/hd/grdr/hd_grdr.htm
[[Bureaucracy]]
This page appears to be a copyright violation of the publication from The Cato Institute.
[[User:Appia Gratia Avita|Appia Gratia Avita]] 11:38, 27 January 2013 (CET)
[[/archive|Old requests]]

NovaRoma:Admin Requests

2013-01-27T10:38:44Z

Appia Gratia Avita:

This is an area where you leave requests for the [[WikiMagister|WikiMagisters]]. We'll watch this space regularly, and remove the requests once they are responded to.

'''Please make your requests in the following format:'''

<div style="border:medium groove #800000;padding:0.5em;margin:1em;background-color:#ffffcc">
<nowiki>== My Title ==</nowiki>

<nowiki>[[Example]]</nowiki> - place the article name in doubled square brackets.

<nowiki>[[User:Example]]</nowiki> - if the request is for some change to your account, link to yourself as <nowiki>[[User:Your User Name]]</nowiki>.

Descriptive text: follow it with some text explaining what you want us to do.

Signature: end your request with four tildes, like this: <nowiki>~~~~</nowiki>
(this will be replaced with your signature, that is, with your username and a date stamp).

</div>

Place new requests under this line. Don't remove anyone else's - just put yours after theirs.
----

==Page Unlock==

*[[Election MMDCCLXII (Nova Roma)]]

It would be exceptionally helpful to have this page unlocked, so that candidates may add themselves and their declaration pages, given that the calls for candidates have been announced. -- [[User:Quintus Caecilius Metellus Pius Postumianus|Q·CAEC·MET·POST]] 02:05, 25 October 2009 (CEST)

*It's done. But later it might be again protected. --[[User:Gnaeus Cornelius Lentulus|Gnaeus Cornelius Lentulus]] 02:10, 25 October 2009 (CEST)

== Possible Plagiarism ==
[[Ancient Greek Clothing]]
This page is almost word for word for the page found at this address: http://www.metmuseum.org/toah/hd/grdr/hd_grdr.htm
[[User:Appia Gratia Avita|Appia Gratia Avita]] 11:38, 27 January 2013 (CET)
[[/archive|Old requests]]

Bellus

2013-01-27T10:12:19Z

Appia Gratia Avita: added links

[[Category:Roman religion]]
Belus or Belos (Βῆλος) in classical Greek or classical Latin texts (and later material based on them) in a Babylonian context refers to the Babylonian god Bel Marduk. Though often identified with Greek Zeus and Roman [[Jupiter]] as Zeus Belos or Jupiter Belus, in other cases Belus is euhemerized as an ancient king who founded Babylon and built the ziggurat. He is recognized and worshipped as the God of war.
Eusebius of Caesarea (Praeparatio Evangelica 9.18) cites Artabanus as stating in his Jewish History that Artabanus found in anonymous works that giants who had been dwelling in Babylonia were destroyed by the gods for impiety, but one of them named Belus escaped and settled in Babylon and lived in the tower which he built and named the Tower of Belus. A little later Eusebius (9.41) cites Abydenus' Concerning the Assyrians for the information that the site of Babylon:
... was originally water, and called a sea. But Belus put an end to this, and assigned a district to each, and surrounded Babylon with a wall; and at the appointed time he disappeared.
This seems to be a rationalized version of Marduk's defeat of Tiamet in the Enuma Elish followed here by Belus becoming a god. A little earlier in the same section, in a supposed prophecy by King Nebuchadnezzar, King Nebuchadnezzar claims to be descended from Belus.
Diodorus Siculus (6.1.10) cites Euhemerus as relating that Zeus (a euhemerized Zeus) went to Babylon and was entertained by Belus. Diodorus also relates (17.112.3) how the Chaldean of Babylon requested [[Alexander the Great]] to restore the "Tomb of Belus" which had been demolished by the Persians. Strabo (16.1.5) likewise refers to the ziggurat as the "Tomb of Belus" which had been demolished by Xerxes.
See Belus (Egyptian) for statements that Belus in reference to the Babylonian Zeus Belus actually refers to the Belus of Greek mythology, son of Poseidon by Libya.
It is likely the Babylonian Belus was not clearly distinguished from vague, ancient Assyrian figures named Belus though some chronographers make the distinction.

Attis

2013-01-27T09:39:40Z

Appia Gratia Avita: added links

[[Category:Roman religion]]
Attis (Ancient Greek: Ἄττις or Ἄττης) was the consort of [[Magna Mater|Cybele]] in Phrygian, Lydian and Greek mythology. His priests were eunuchs, as explained by origin myths pertaining to Attis and castration. The name is also encountered as a male name in both Phrygia and Lydia, in this case usually spelled as "Atys" or "Ates".

== Origins and mythos==

Attis cult began around 1200 BCE in Dindymon (today's Murat Dag of Gediz, Kütahya). He was originally a local semi-deity of Phrygia, associated with the great Phrygian trading city of Pessinos, which lay under the lee of Mount Agdistis. The mountain was personified as a daemon, whom foreigners associated with the Great Mother Cybele.
The story of his origins at Agdistis, recorded by the traveler Pausanias, have some distinctly non-Greek elements: Pausanias was told that the daemon Agdistis initially bore both male and female attributes. But the Olympian gods, fearing Agdistis, cut off the male organ and cast it away. There grew up from it an almond-tree, and when its fruit was ripe, Nana who was a daughter of the river-god Sangarius picked an almond and laid it in her bosom. The almond disappeared, and she became pregnant. Nana abandoned the baby (Attis). The infant was tended by a he-goat. As Attis grew, his long-haired beauty was godlike, and Agdistis as Cybele, then fell in love with him. But the foster parents of Attis sent him to Pessinos, where he was to wed the king's daughter. According to some versions the King of Pessinos was Midas. Just as the marriage-song was being sung, Agdistis/Cybele appeared in her transcendent power, and Attis went mad and cut off his genitals. Attis' father-in-law-to-be, the king who was giving his daughter in marriage, followed suit, prefiguring the self-castrating corybantes who devoted themselves to Cybele. But Agdistis repented and saw to it that the body of Attis should neither rot at all nor decay.[1]
Attis was resurrected, and took the form of a pine tree. This resurrection was celebrated on 25 March - the festival of Hilaria.[2]
At the temple of Cybele in Pessinus, the mother of the gods was still called Agdistis, the geographer Strabo recounted.[3]

As neighboring Lydia came to control Phrygia, the cult of Attis was given a Lydian context too. Attis is said to have introduced to Lydia the cult of the Mother Goddess Cybele, incurring the jealousy of [[Zeus]], who sent a boar to destroy the Lydian crops. Then certain Lydians, with Attis himself, were killed by the boar. Pausanias adds, to corroborate this story, that the Gauls who inhabited Pessinos abstained from pork. This myth element may have been invented solely to explain the unusual dietary laws of the Lydian Gauls. In Rome, the eunuch followers of Cybele were known as Galli ("Gauls").
[[Julian the Apostate]] gives an account of the spread of the orgiastic cult of Cybele in his oratio 5. It spread from Anatolia to Greece and eventually to Rome in Republican times, and the cult of Attis, her reborn eunuch consort, accompanied her.
The first literary reference to Attis is the subject of one of the most famous poems by [[Catullus]][4] but it appears that the cult of Attis at Rome was not attached to the earlier-established cult of Cybele until the early Empire.[5]

== Archaeological finds ==

A marble bas-relief of Cybele in her chariot and Attis, from Magna Graecia, is in the archaeological museum, Venice.
A finely executed silvery brass Attis that had been ritually consigned to the Mosel was recovered during construction in 1963 and is kept at the Rheinisches Landesmuseum of Trier. It shows the typically Anatolian costume of the god: trousers fastened together down the front of the legs with toggles and the Phrygian cap.[6]
In 2007, in the ruins of Herculaneum a wooden throne was discovered adorned with a relief of Attis beneath a sacred pine tree, gathering cones. Various finds suggest that the cult of Attis was popular in Herculaneum at the time of the eruption of Vesuvius in 79 AD.[7]

== Notes ==

^ Pausanias, Greece 7,19.
^ http://www.britannica.com/EBchecked/topic/265677/Hilaria
^ Strabo, Geography, 12,5,3.
^ Poem 63. Grant Showerman, "Was Attis at Rome under the Republic?" Transactions and Proceedings of the American Philological Association 31 (1900), p. 46-59.
^ Lambrechts 1962.
^ Image is here.See also here
^ Mark Merrony, An Ivory Throne for Herculaneum, Minerva, March-April 2008. A picture accompanies the article.

Iuppiter

2013-01-27T09:32:35Z

Appia Gratia Avita: marked as a stub

{{LanguageBar|Iuppiter}}
{{ArticleStub}}

'''IUPPITER''' (alt. spelling '''Jupiter''') is the God of the sky, moon, winds, rain and thunder, who became king of the Gods after overthrowing his father Saturnus. The ancient name of Iuppiter was ''Diespiter'', whose root is Dios (= Zeus, God) + Pater (= Father). As ''Iuppiter Optimus Maximus'', he is the tutelary God of Rome. As a warrior, he is ''Iuppiter Stator'', protector of the City and State who exhorts soldiers to be steadfast in battle. But Iuppiter has many aspects, attributes, names and epithets.

Iuppiter originated as a vocative compound of the archaic Latin vocative *Iou and pater ("father") and came to replace the archaic Latin nominative case *Ious. Jove is a less common English formation based on Iov-, the stem of oblique cases of the Latin name. Linguistic studies identify the form *Iou-pater as deriving from the Indo-European vocative compound *Dyēu-pəter (nominative: *Dyēus-pətēr meaning "O Father Sky-god"). Older forms of the deity's name in Rome were Djeus-pater (“day/sky-father”), then Diéspiter. Djeus is the etymological equivalent of Greece's Zeus and of the Teutonics' Ziu, gen. Ziewes. The Indo-European deity is thus the god from which the Greek Zeus and the Vedic Dyaus Pita are derived. The name of the God was also adopted as the name of the planet Jupiter, and was the original namesake of Latin forms of the weekday now known in English as Thursday but originally called Iovis Dies in Latin, giving rise to ''jeudi'' in French, ''jueves'' in Spanish, ''joi'' in Romanian, ''giovedì'' in Italian, ''dijous'' in Catalan, ''Xoves'' in Galego, ''Joibe'' in Furlan.

http://www.odysseyadventures.ca/articles/olympia/zeus_statue.jpg

==Epithets of Iuppiter==
[[Image:Juppiter courtesy of Vroma.jpg|right|frame]]

Iuppiter was given many names.

'''By aspect:'''

''Iuppiter Caelestis'' ("heavenly")

''Iuppiter Elicius'' (of weather and storms)

''Iuppiter Feretrius'' ("who carries away the spoils of war"; called upon to witness solemn oaths - cf. "by Jove"). The epithet or “numen” is probably connected with ferire, the stroke of ritual as illustrated in foedus ferire, of which the silex, a quartz rock, is evidence in his temple on the Capitoline hill, which is said to have been the first temple in Rome, erected and dedicated by Romulus to commemorate his winning of the spolia opima from Acron, king of the Caeninenses, and to serve as a repository for them. Iuppiter Feretrius was therefore equivalent to Iuppiter Lapis, the latter used for a specially solemn oath.

''Iuppiter Fulgurator'' or ''Fulgens'' ("of the lightning")

''Iuppiter Lucetius'' ("of the light")

''Iuppiter Optimus Maximus'' (" the best and greatest")

''Iuppiter Pluvius'' ("sender of rain")

''Iuppiter Stator'' (from stare meaning "standing")

''Iuppiter Summanus'' (sender of nocturnal thunder)

''Iuppiter Terminalus'' or ''Terminus'' (defends boundaries)

''Iuppiter Tonans'' ("thunderer")

''Iuppiter Victor'' (led Roman armies to victory)

'''By synchronisation or geography:'''

''Iuppiter Ammon'' (Jupiter was equated with the Egyptian deity Amun after the Roman conquest of Egypt)

''Iuppiter Brixianus'' (Jupiter equated with the local god of the town of Brescia in Cisalpine Gaul (modern North Italy)

''Jupiter Capitolinus'', the Jupiter Optimus Maximus, venerated in all the places in the Roman Empire with a Capitol (Capitolium)

''Iuppiter Dolichenus'' (from Doliche in Syria, originally a Baal weather and war god), since Vespasian popular among the Roman legions as god of war and victory, esp. on the Danube (Carnuntum). Stands on a bull, a thunderbolt in the left, a double ax in the right hand.

''Iuppiter Indiges'' (Jupiter "of the country" - a title given to Aeneas after his death, according to Livy)

''Iuppiter Ladicus'' (Jupiter equated with a Celtiberian mountain-god and worshipped as the spirit of Mount Ladicus)

''Iuppiter Laterius'' or ''Latiaris'' ("God of Latium")

''Iuppiter Parthinus'' or ''Partinus'' (Jupiter was worshiped under this name on the borders of north-east Dalmatia and Upper Moesia, perhaps being associated with the local tribe known as the Partheni)

''Iuppiter Poeninus'' (Jupiter was worshiped in the Alps under this name, around the Great St Bernard Pass, where he had a sanctuary)

''Iuppiter Solutorius'' (a local version of Jupiter worshipped in Spain; he was syncretised with the local Iberian god Eacus)

''Iuppiter Taranis'' (Jupiter equated with the Celtic god Taranis)

''Iuppiter Uxellinus'' (Jupiter as a god of high mountains)

[[Category:Roman Gods]]

Anna Perenna

2013-01-27T09:16:43Z

Appia Gratia Avita:

'''Anna Perenna''', an elderly goddess who symbolizes the turning of the year. Her name is probably a mutation of the Latin ''per annum''.

[[Macrobius]] (Saturnalia 1.12.6) related that offerings were made to her
"ut annare perannareque commode liccat" ("that the circle of the year
may be completed happily") and that people sacrificed to her both
publicly and privately. [[Ovid]] in his [[Fasti]] provides a vivid
description of the revelry and licentiousness of her outdoor festival
where tents were pitched or bowers built from branches, where people
asked that Anna bestow as many more years to them as they could drink
cups of wine at the festival.

Ovid then tells that Anna Perenna was the same Anna who appears in
[[Virgil]]'s [[Aeneid]] as Dido's sister and that after Dido's death, Carthage
was attacked by the Numidians and Anna was forced to flee. Eventually
Anna ended up in ship which happened to be driven by a storm right to
[[Aeneas]]' settlement of Lavinium. Aeneas invited her to stay, but his
wife [[Lavinia]] became jealous. Anna, warned in a dream by Dido's
spirit, escaped whatever Lavinia was planning by rushing off into the
night and falling into the river [[Numicus]] and drowning. Aeneas and his
folk were able to track Anna part way. Eventually Anna's form appeared
to them and Anna explained that she was now a river [[nymph]] hidden in
the "perennial stream" (amnis perennis) of Numicus and her name was
therefore now Anna Perenna. The people immediately celebrated with
outdoor revels. Ovid then notes that some equate Anna Perenna with the
Moon or with Themis or with Io or with Amaltheia, but he turns to what
he claims may be closer to the truth, that during the [[Plebeian (Nova Roma)|Plebeian]] revolt
the rebels ran short on food and an old woman of Bovillae named Anna
baked cakes and brought them to the rebels every morning. The
Plebeians later set up an image to her and worshipped her as a
goddess.

Next Ovid relates that soon after old Anna had become a goddess, the
god [[Mars]] attempted to get Anna to persuade [[Minerva]] to yield to him in
love. Anna at last pretends that Minerva has agreed and the wedding is
on. But when Mars' supposed new wife was brought into his chamber and
Mars removed the veil he found to his chagrin that it was not Minerva
but old Anna, which is why people tell coarse jokes and sing coarse
songs at Anna Perenna's festivities.

"The happy feast of Anna Perenna is held on the [[Ides]],
Not far from your banks, [[Tiber]], far flowing river.
The people come and drink there, scattered on the grass,
And every man reclines there with his girl.
Some tolerate the open sky, a few pitch tents,
And some make leafy huts out of branches,
While others set reeds up, to form rigid pillars,
And hang their outspread robes from the reeds.
But they're warmed by sun and wine, and pray
For as many years as cups, as many as they drink.
There you'll find a man who quaffs Nestor's years,
A woman who'd age as the [[Sibyl]], in her cups.
There they sing whatever they've learnt in the theatres,
Beating time to the words with ready hands,
And setting the bowl down, dance coarsely,
The trim girl leaping about with streaming hair.
Homecoming they stagger, a sight for vulgar eyes,
And the crowd meeting them call them 'blessed'.
I fell in with the procession lately (it seems to me worth
Saying): a tipsy old woman dragging a tipsy old man."
- Ovid, Fasti III

''Huius etiam prima die ignem novum Vestae aris accendebant, ut''
''incipiente anno cura denuo servandi novati ignis inciperet: eodem''
''quoque ingrediente mense tam in regia curiisque atque flaminum domibus''
''laureae veteres novis laureis mutabantur: eodem quoque mense et''
''publice et privatim ad Annam Perennam sacrificatum itur, ut annare''
''perennareque commode liceat.'' - Macrobius, Saturnalia 1.XII.6

==References==

[http://en.wikipedia.org/wiki/Encyclop%C3%A6dia_Britannica Encyclopaedia Britannica] 11th ed. (1911)

Ovid ''Fasti'', trans. A.S. Kline (2004)

Macrobius ''Saturnalia'' trans. Ludwig von Jan, Gottfried Bass, Quedlinburg and Leipzig (1852)

[[Category:Roman Gods]]

Anna Perenna

2013-01-27T09:13:14Z

Appia Gratia Avita: added links

'''Anna Perenna''', an elderly goddess who symbolizes the turning of the year. Her name is probably a mutation of the Latin ''per annum''.

[[Macrobius]] (Saturnalia 1.12.6) related that offerings were made to her
"ut annare perannareque commode liccat" ("that the circle of the year
may be completed happily") and that people sacrificed to her both
publicly and privately. [[Ovid]] in his [[Fasti]] provides a vivid
description of the revelry and licentiousness of her outdoor festival
where tents were pitched or bowers built from branches, where people
asked that Anna bestow as many more years to them as they could drink
cups of wine at the festival.

Ovid then tells that Anna Perenna was the same Anna who appears in
[[Virgil]]'s [[Aeneid]] as Dido's sister and that after Dido's death, Carthage
was attacked by the Numidians and Anna was forced to flee. Eventually
Anna ended up in ship which happened to be driven by a storm right to
[[Aeneas]]' settlement of Lavinium. Aeneas invited her to stay, but his
wife [[Lavinia]] became jealous. Anna, warned in a dream by Dido's
spirit, escaped whatever Lavinia was planning by rushing off into the
night and falling into the river [[Numicus]] and drowning. Aeneas and his
folk were able to track Anna part way. Eventually Anna's form appeared
to them and Anna explained that she was now a river [[nymph]] hidden in
the "perennial stream" (amnis perennis) of Numicus and her name was
therefore now Anna Perenna. The people immediately celebrated with
outdoor revels. Ovid then notes that some equate Anna Perenna with the
Moon or with Themis or with Io or with Amaltheia, but he turns to what
he claims may be closer to the truth, that during the [[Plebeian]] revolt
the rebels ran short on food and an old woman of Bovillae named Anna
baked cakes and brought them to the rebels every morning. The
Plebeians later set up an image to her and worshipped her as a
goddess.

Next Ovid relates that soon after old Anna had become a goddess, the
god [[Mars]] attempted to get Anna to persuade [[Minerva]] to yield to him in
love. Anna at last pretends that Minerva has agreed and the wedding is
on. But when Mars' supposed new wife was brought into his chamber and
Mars removed the veil he found to his chagrin that it was not Minerva
but old Anna, which is why people tell coarse jokes and sing coarse
songs at Anna Perenna's festivities.

"The happy feast of Anna Perenna is held on the [[Ides]],
Not far from your banks, [[Tiber]], far flowing river.
The people come and drink there, scattered on the grass,
And every man reclines there with his girl.
Some tolerate the open sky, a few pitch tents,
And some make leafy huts out of branches,
While others set reeds up, to form rigid pillars,
And hang their outspread robes from the reeds.
But they're warmed by sun and wine, and pray
For as many years as cups, as many as they drink.
There you'll find a man who quaffs Nestor's years,
A woman who'd age as the [[Sibyl]], in her cups.
There they sing whatever they've learnt in the theatres,
Beating time to the words with ready hands,
And setting the bowl down, dance coarsely,
The trim girl leaping about with streaming hair.
Homecoming they stagger, a sight for vulgar eyes,
And the crowd meeting them call them 'blessed'.
I fell in with the procession lately (it seems to me worth
Saying): a tipsy old woman dragging a tipsy old man."
- Ovid, Fasti III

''Huius etiam prima die ignem novum Vestae aris accendebant, ut''
''incipiente anno cura denuo servandi novati ignis inciperet: eodem''
''quoque ingrediente mense tam in regia curiisque atque flaminum domibus''
''laureae veteres novis laureis mutabantur: eodem quoque mense et''
''publice et privatim ad Annam Perennam sacrificatum itur, ut annare''
''perennareque commode liceat.'' - Macrobius, Saturnalia 1.XII.6

==References==

[http://en.wikipedia.org/wiki/Encyclop%C3%A6dia_Britannica Encyclopaedia Britannica] 11th ed. (1911)

Ovid ''Fasti'', trans. A.S. Kline (2004)

Macrobius ''Saturnalia'' trans. Ludwig von Jan, Gottfried Bass, Quedlinburg and Leipzig (1852)

[[Category:Roman Gods]]

Publius Ovidius Naso

2013-01-27T08:49:48Z

Appia Gratia Avita: linked Metamorphoses to The Ovid Collection

{{LanguageBar|Publius Ovidius Naso}}
{{ArticleStub}}

==Works==



* ''Amores'', five books.
* ''[http://ovid.lib.virginia.edu/ Metamorphoses]'', 15 books.
* ''Medicamina Faciei Feminae'', 100 lines surviving.
* ''Remedia Amoris'', 1 book.
* ''Heroides'', also known as ''Epistulae Heroidum'', 21 letters.
* ''Ars Amatoria'', three books.
* ''[[Fasti (Ovid)|Fasti]]'', 6 books.
* ''Ibis'', a single poem.
* ''Tristia'', five books.
* ''Epistulae ex Ponto'', four books.

[[Category:Roman authors|Ovidius Naso]]

Publius Ovidius Naso

2013-01-27T08:44:10Z

Appia Gratia Avita:

{{LanguageBar|Publius Ovidius Naso}}
{{ArticleStub}}

==Works==



* ''Amores'', five books.
* ''Metamorphoses'', 15 books.
* ''Medicamina Faciei Feminae'', 100 lines surviving.
* ''Remedia Amoris'', 1 book.
* ''Heroides'', also known as ''Epistulae Heroidum'', 21 letters.
* ''Ars Amatoria'', three books.
* ''[[Fasti (Ovid)|Fasti]]'', 6 books.
* ''Ibis'', a single poem.
* ''Tristia'', five books.
* ''Epistulae ex Ponto'', four books.

[[Category:Roman authors|Ovidius Naso]]

Equestrian Order (Nova Roma)

2013-01-27T08:29:17Z

Appia Gratia Avita: fixed double redirect

#REDIRECT [[Equestrian order (Nova Roma)]]

Ordo equester (Nova Roma)

2013-01-27T08:21:15Z

Appia Gratia Avita: fixed double redirect

#REDIRECT [[Equestrian order (Nova Roma)]]