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Manes
In ancient Roman religion, the ''Manes'' (, , ) or ''Di Manes'' are chthonic deities sometimes thought to represent souls of deceased loved ones. They were associated with the ''Lares'', ''Lemures,'' '' Genii'', and ''Di Penates'' as deities ('' di'') that pertained to domestic, local, and personal cult. They belonged broadly to the category of ''di inferi'', "those who dwell below," the undifferentiated collective of divine dead. The Manes were honored during the Parentalia and Feralia in February. The theologian St. Augustine, writing about the subject a few centuries after most of the Latin pagan references to such spirits, differentiated Manes from other types of Roman spirits: Latin spells of antiquity were often addressed to the Manes. Etymology and inscriptions Manes may be derived from "an archaic adjective manus—''good''—which was the opposite of immanis (monstrous)".. Roman tombstones often included the letters ''D.M.'', which stood for ''Dis Manibus'', liter ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Religion In Ancient Rome
Religion in ancient Rome consisted of varying imperial and provincial religious practices, which were followed both by the people of Rome as well as those who were brought under its rule. The Romans thought of themselves as highly religious, and attributed their success as a world power to their collective piety ''(pietas)'' in maintaining Pax deorum, good relations with the gods. Their Polytheism, polytheistic religion is known for having honored List of Roman deities, many deities. The presence of Magna Graecia, Greeks on the Italian peninsula from the beginning of the historical period influenced Culture of ancient Rome, Roman culture, introducing some religious practices that became fundamental, such as the ''Cult (religious practice), cultus'' of Apollo. The Romans looked for common ground between their major gods and those of the Greeks (''interpretatio graeca''), adapting Greek mythology, Greek myths and iconography for Latin literature and Roman art, as the Etruscans h ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Di Inferi
The ''di inferi'' or ''dii inferi'' (Latin, "the gods below") were a shadowy collective of ancient Roman deities associated with death and the underworld. The epithet ''inferi'' is also given to the mysterious Manes, a collective of ancestral spirits. The most likely origin of the word ''Manes'' is from ''manus'' or ''manis'' (more often in Latin as its antonym ''immanis''), meaning "good" or "kindly," which was a euphemistic way to speak of the ''inferi'' so as to avert their potential to harm or cause fear. Sacrifices Varro (1st century BC) distinguishes among the ''di superi'' ("gods above"), whose sites for offerings are called ''altaria''; the ''di terrestres'' ("terrestrial gods"), whose altars are ''arae''; and ''di inferi'', to whom offerings are made by means of ''foci'', "hearths," on the ground or in a pit. In general, animal sacrifice to gods of the upper world usually resulted in communal meals, with the cooked victim apportioned to divine and human recipients. Inferna ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Parentalia
In ancient Rome, the Parentalia () or ''dies parentales'' (, "ancestral days") was a nine-day festival held in honor of family ancestors, beginning on 13 February. Although the Parentalia was a holiday on the Roman religious calendar, its observances were mainly domestic and familial. The importance of the family to the Roman state, however, was expressed by public ceremonies on the opening day, the Ides of February, when a Vestal conducted a rite for the collective ''di parentes'' of Rome at the tomb of Tarpeia. Overview Ovid describes sacred offerings (''sacrificia'') of flower-garlands, wheat, salt, wine-soaked bread and violets to the "shades of the dead" (''Manes'' or ''Di manes'') at family tombs, which were located outside Rome's sacred boundary ''(pomerium)''. These observances were meant to strengthen the mutual obligations and protective ties between the living and the dead, and were a lawful duty of the ''paterfamilias'' (head of the family). Parentalia concluded on 21 ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Feralia
Ferālia was an ancient Roman public festival Dumézil, Georges. ''Archaic Roman Religion''. pg 366. celebrating the Manes (Roman spirits of the dead, particularly the souls of deceased individuals) which fell on 21 February as recorded by Ovid in Book II of his ''Fasti''. This day marked the end of Parentalia, a nine-day festival (13–21 February) honoring the dead ancestors.''Brill's New Pauly''. "Dead, cult of the." Roman citizens were instructed to bring offerings to the tombs of their dead ancestors which consisted of at least "an arrangement of wreaths, a sprinkling of grain and a bit of salt, bread soaked in wine and violets scattered about."Ovid. ''Fasti'', Book II. Additional offerings were permitted, however the dead were appeased with just the aforementioned. These simple offerings to the dead were perhaps introduced to Latium by Aeneas, who poured wine and scattered violet flowers on his father Anchises' tomb.Littlewood. ''Latomus'', pg. 922 Ovid tells of a time w ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Glossary Of Ancient Roman Religion
The vocabulary of ancient Roman religion was highly specialized. Its study affords important information about the religion, traditions and beliefs of the ancient Romans. This legacy is conspicuous in European cultural history in its influence on later juridical and religious vocabulary in Europe, particularly of the Western Church. This glossary provides explanations of concepts as they were expressed in Latin pertaining to religious practices and beliefs, with links to articles on major topics such as priesthoods, forms of divination, and rituals. For theonyms, or the names and epithets of gods, see List of Roman deities. For public religious holidays, see Roman festivals. For temples see the List of Ancient Roman temples. Individual landmarks of religious topography in ancient Rome are not included in this list; see Roman temple. __NOTOC__ Glossary A abominari The verb ''abominari'' ("to avert an omen", from ''ab-'', "away, off," and ''ominari'', "to pronounce on an ome ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Lares
Lares ( , ; archaic , singular ''Lar'') were guardian deities in ancient Roman religion. Their origin is uncertain; they may have been hero-ancestors, guardians of the hearth, fields, boundaries, or fruitfulness, or an amalgam of these. Lares were believed to observe, protect, and influence all that happened within the boundaries of their location or function. The statues of domestic Lares were placed at the table during family meals; their presence, cult, and blessing seem to have been required at all important family events. Roman writers sometimes identify or conflate them with ancestor-deities, domestic Penates, and the hearth. Because of these associations, Lares are sometimes categorised as household gods, but some had much broader domains. Roadways, seaways, agriculture, livestock, towns, cities, the state, and its military were all under the protection of their particular Lar or Lares. Those who protected local neighbourhoods ('' vici'') were housed in the crossroad ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Aquaelicium
A ''lapis manalis'' was either of two sacred stones used in the Roman religion. One covered a gate to Hades, abode of the dead; Sextus Pompeius Festus called it ''ostium Orci'', "the gate of Orcus". The other was used to make rain; this one may have no direct relationship with the ''Manes'', but is instead derived from the verb ''manare'', "to flow". The two stones had the same name. However, the grammarian Festus held the cover to the gate of the underworld and the rainmaking stone to be two distinct stones. Gate to the underworld One such stone covered the '' mundus Cereris'', a pit thought to contain an entrance to the underworld. Most cities of Latium and Etruria contained a similar pit or ditch; Plutarch describes the custom of a ''mundus'' as being of Etruscan origin, and states that it was used as a place where first-fruits were deposited. The Latin word ''mundus'' meant "world". Festus, quoting Cato this time, explains that: The Roman ''mundus'' was located i ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Pitrs
The pitrs () are the spirits of departed ancestors in Hinduism. Following an individual's death, the performance of the antyesti (funeral rites) is regarded to allow the deceased to enter Pitrloka, the abode of one's ancestors. The non-performance of these rituals is believed to result in the fate of wandering the earth as a restless preta. The amavashya (new moon day), as well as the occasion of Pitru Paksha during the Hindu month of Ashvin is recommended for the veneration of pitrs. Development Ancestor veneration is an ancient Indian practice that emerged in the Vedic religion, dating back to 1500 BCE, during the Vedic period. The custom of a death anniversary is still practised in India, where the deathday of one's parents involves a number of rituals and offerings, that are elaborated in the Puranas. Balls of rice (Piṇḍa) are traditionally offered on certain occasions, due to the belief that one's ancestors still need to be fed by their descendants. For the Brahmin ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Ancestor Veneration
The veneration of the dead, including one's ancestors, is based on love and respect for the deceased. In some cultures, it is related to beliefs that the dead have a continued existence, and may possess the ability to influence the fortune of the living. Some groups venerate their direct, familial ancestors. Certain sects and religions, in particular the Eastern Orthodox Church and Roman Catholic Church, venerate saints as intercessors with God; the latter also believes in prayer for departed souls in Purgatory. Other religious groups, however, consider veneration of the dead to be idolatry and a sin. In European, Asian, Oceanian, African and Afro-diasporic cultures, the goal of ancestor veneration is to ensure the ancestors' continued well-being and positive disposition towards the living, and sometimes to ask for special favours or assistance. The social or non-religious function of ancestor veneration is to cultivate kinship values, such as filial piety, family loyalty, a ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Lapis Manalis
A ''lapis manalis'' was either of two sacred stones used in the Roman religion. One covered a gate to Hades, abode of the dead; Sextus Pompeius Festus called it ''ostium Orci'', "the gate of Orcus". The other was used to make rain; this one may have no direct relationship with the ''Manes'', but is instead derived from the verb ''manare'', "to flow". The two stones had the same name. However, the grammarian Festus held the cover to the gate of the underworld and the rainmaking stone to be two distinct stones. Gate to the underworld One such stone covered the '' mundus Cereris'', a pit thought to contain an entrance to the underworld. Most cities of Latium and Etruria contained a similar pit or ditch; Plutarch describes the custom of a ''mundus'' as being of Etruscan origin, and states that it was used as a place where first-fruits were deposited. The Latin word ''mundus'' meant "world". Festus, quoting Cato this time, explains that: The Roman ''mundus'' was located i ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Preta
Preta ( sa, प्रेत, bo, ཡི་དྭགས་ ''yi dags''), also known as hungry ghost, is the Sanskrit name for a type of supernatural being described in Hinduism, Buddhism, Taoism, and Chinese folk religion as undergoing suffering greater than that of humans, particularly an extreme level of hunger and thirst. They have their origins in Indian religions and have been adopted into East Asian religions via the spread of Buddhism. Preta is often translated into English as "hungry ghost" from the Chinese and East Asian adaptations. In early sources such as the ''Petavatthu'', they are much more varied. The descriptions below apply mainly in this narrower context. The development of the concept of the preta started with just thinking that it was the soul and ghost of a person once they died, but later the concept developed into a transient state between death and obtaining karmic reincarnation in accordance with the person's fate. In order to pass into the cycle of ka ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Lemures
The lemures were shades or spirits of the restless or malignant dead in Roman religion, and are probably cognate with an extended sense of larvae (from Latin ''larva'', "mask") as disturbing or frightening. ''Lemures'' is the more common literary term but even this is rare: it is used by the Augustan poets Horace and Ovid, the latter in his ''Fasti'', the six-book calendar poem on Roman holidays and religious customs. The word ''lemures'' can be traced to the PIE stem *', which also appears in the name of the Greek monster Lamia. Description ''Lemures'' may represent the wandering and vengeful spirits of those not afforded proper burial, funeral rites or affectionate cult by the living: they are thus not attested by tomb or votive inscriptions. Ovid interprets them as vagrant, unsatiated and potentially vengeful ''di manes'' or '' di parentes'', ancestral gods or spirits of the underworld. To him, the rites of their cult suggest an incomprehensibly archaic, quasi-magical and ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
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