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| In ] religious tradition, '''Compitalia''' (]: '''''Ludi Compitalicii''''') was a ] celebrated once a year in honor of the ] ], ] of the ]s, to whom sacrifices were offered at the places where two or more ways meet<ref>"Compita", ], ''De lingua latina libri XXV'', ed. Müller; Festus, s.v.</ref>. The word comes from the Latin ''compitum'', a cross-way.<ref>{{OED|Compital}}</ref> | In ] religious tradition, '''Compitalia''' (]: '''''Ludi Compitalicii''''') was a ] celebrated once a year in honor of the ] ], ] of the ]s, to whom sacrifices were offered at the places where two or more ways meet<ref>"Compita", ], ''De lingua latina libri XXV'', ed. Müller; Festus, s.v.</ref>. The word comes from the Latin ''compitum'', a cross-way.<ref>{{OED|Compital}}</ref> | ||
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| This festival is more ancient than the building of ]. It is said by some writers to have been instituted by ] in consequence of the miracle attending the birth of ], who was supposed to be the son of a ], or family guardian deity<ref>], '']'', xxxvi.70</ref>. | This festival is more ancient than the building of ]. It is said by some writers to have been instituted by ] in consequence of the miracle attending the birth of ], who was supposed to be the son of a ], or family guardian deity<ref>], '']'', xxxvi.70</ref>. | ||
| ] ascribes<ref>''Roman Antiquities'', iv.14</ref> the festival's origin to ], and describes the festival as it was celebrated in his time. He relates that the sacrifices consisted of ]-cakes ('' |
] ascribes<ref>''Roman Antiquities'', iv.14</ref> the festival's origin to ], and describes the festival as it was celebrated in his time. He relates that the sacrifices consisted of ]-cakes (''p??a???''), which were presented by the inhabitants of each house; and that the people who assisted as ministering servants at the festival were not free-men, but slaves, because the Lares took pleasure in the service of slaves. He further adds that the compitalia were celebrated a few days after the ] with great splendor, and that the slaves on this occasion had full liberty to do as they pleased. | ||
| During the celebration of the festival, each family placed at the door of their house, the statue of the goddess Mania. They also hung up at their doors figures of wool, representing men and women, accompanying them with humble requests that the Lares and Mania would be contented with those figures, and spare the people of the house. As for slaves, instead of the figures of men, they offered balls or fleeces of wool.<ref>''Cyclopaedia'', vol 1, p 288.</ref> | During the celebration of the festival, each family placed at the door of their house, the statue of the goddess Mania. They also hung up at their doors figures of wool, representing men and women, accompanying them with humble requests that the Lares and Mania would be contented with those figures, and spare the people of the house. As for slaves, instead of the figures of men, they offered balls or fleeces of wool.<ref>''Cyclopaedia'', vol 1, p 288.</ref> | ||
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| We further learn from ]<ref>''Saturnalia'' i.7</ref> that the celebration of the compitalia was restored by ]; who, upon receiving a response from an ] stating that ''they should sacrifice heads for heads'', ''i.e.'' to maintain the health and prosperity of each family, ordained that children were to be sacrificed to Mania, mother of the Lares. But ], after expelling the Tarquins, substituted the heads of garlic and poppies instead, thus satisfying the Oracle which had specified only heads, or ''capita''.<ref>''Cyclopaedia'', vol 1, p 288.</ref> | We further learn from ]<ref>''Saturnalia'' i.7</ref> that the celebration of the compitalia was restored by ]; who, upon receiving a response from an ] stating that ''they should sacrifice heads for heads'', ''i.e.'' to maintain the health and prosperity of each family, ordained that children were to be sacrificed to Mania, mother of the Lares. But ], after expelling the Tarquins, substituted the heads of garlic and poppies instead, thus satisfying the Oracle which had specified only heads, or ''capita''.<ref>''Cyclopaedia'', vol 1, p 288.</ref> | ||
| The people who presided over the festival were the ''Magistri vici'', who were on that occasion allowed to wear the '']'' |
The people who presided over the festival were the ''Magistri vici'', who were on that occasion allowed to wear the '']''<ref>Ascon. ''ad Cic. in Pis.'' p7, ed. ]</ref>. Public games were added to the festival sometime during the ], but they were suppressed by command of the ] in 68 BCE; and it was one of the charges brought forward by ] against ], namely, that he allowed them to be celebrated in his ]ship, 58 BCE<ref>''In Pisonem''. 4; Ascon. l.c.</ref>. However, that the festival itself still continued to be observed, though the games were abolished, is evident from Cicero<ref>''Epistulae ad Atticum'', ii.3</ref>. | ||
| During the ], the festival fell into disuse, and was accordingly restored by Emperor ] |
During the ], the festival fell into disuse, and was accordingly restored by Emperor ]<ref>], ''Life of Augustus'', 31; comp. ], '']'', v.128-148</ref>. As Augustus was now the '']'', the worship of the old Lares was discontinued, and the Lares of the emperor consequently became the Lares of the state. Hence, the ] on ]<ref>''ad Sat.'' ii.3.261</ref>, tells us that Augustus set up Lares or ] at places where two or more ways met. He also instituted an order of priests to attend to their worship; they were chosen from the ] (freed people), and were called ]. These Augustales are entirely different from the Augustales who were appointed to attend to the worship of Augustus after his death, as has been well shown by ] in his essay on the subject<ref>''De Augustalibus et Seviris Augustalibus commentatio epigraphica'', Berol. 1846</ref>. | ||
| The compitalia belonged to the '']'', that is, festivals which were celebrated on days appointed annually by the magistrates or priests. The exact day on which this festival was celebrated appears to have varied, though it was always in the winter, at least in the time of Varro, as observed by ] |
The compitalia belonged to the '']'', that is, festivals which were celebrated on days appointed annually by the magistrates or priests. The exact day on which this festival was celebrated appears to have varied, though it was always in the winter, at least in the time of Varro, as observed by ]<ref>''Cyclopaedia'', vol 1, p 288.</ref>. Dionysius again relates<ref>''Roman Antiquities'', iv.14</ref> that it was celebrated a few days after the Saturnalia, and Cicero<ref>''In Pisonem''. 4</ref> that it fell on the ] of ]; but in one of his letters to ]<ref>'']'', vii.7</ref>, he speaks of it as occurring on the fourth before the ] of January. The exact words, with which the festival was announced, are preserved by Macrobius<ref>''Saturnalia'' i.4</ref> and ]<ref>''Noctes Atticae'', x.24</ref>. | ||
| ==Notes== | ==Notes== | ||
Revision as of 02:56, 18 June 2006
In Ancient Roman religious tradition, Compitalia (Latin: Ludi Compitalicii) was a festival celebrated once a year in honor of the Lares Compitales, household deities of the crossroads, to whom sacrifices were offered at the places where two or more ways meet. The word comes from the Latin compitum, a cross-way.
This festival is more ancient than the building of Rome. It is said by some writers to have been instituted by Tarquinius Priscus in consequence of the miracle attending the birth of Servius Tullius, who was supposed to be the son of a Lar Familiaris, or family guardian deity.
Dionysius ascribes the festival's origin to Servius Tullius, and describes the festival as it was celebrated in his time. He relates that the sacrifices consisted of honey-cakes (p??a???), which were presented by the inhabitants of each house; and that the people who assisted as ministering servants at the festival were not free-men, but slaves, because the Lares took pleasure in the service of slaves. He further adds that the compitalia were celebrated a few days after the Saturnalia with great splendor, and that the slaves on this occasion had full liberty to do as they pleased.
During the celebration of the festival, each family placed at the door of their house, the statue of the goddess Mania. They also hung up at their doors figures of wool, representing men and women, accompanying them with humble requests that the Lares and Mania would be contented with those figures, and spare the people of the house. As for slaves, instead of the figures of men, they offered balls or fleeces of wool.
We further learn from Macrobius that the celebration of the compitalia was restored by Tarquinius Superbus; who, upon receiving a response from an oracle stating that they should sacrifice heads for heads, i.e. to maintain the health and prosperity of each family, ordained that children were to be sacrificed to Mania, mother of the Lares. But Brutus, after expelling the Tarquins, substituted the heads of garlic and poppies instead, thus satisfying the Oracle which had specified only heads, or capita.
The people who presided over the festival were the Magistri vici, who were on that occasion allowed to wear the toga praetexta. Public games were added to the festival sometime during the republican period, but they were suppressed by command of the senate in 68 BCE; and it was one of the charges brought forward by Cicero against Lucius Piso, namely, that he allowed them to be celebrated in his consulship, 58 BCE. However, that the festival itself still continued to be observed, though the games were abolished, is evident from Cicero.
During the civil wars, the festival fell into disuse, and was accordingly restored by Emperor Augustus. As Augustus was now the pater patriae, the worship of the old Lares was discontinued, and the Lares of the emperor consequently became the Lares of the state. Hence, the Scholiast on Horace, tells us that Augustus set up Lares or penates at places where two or more ways met. He also instituted an order of priests to attend to their worship; they were chosen from the Libertini (freed people), and were called Augustales. These Augustales are entirely different from the Augustales who were appointed to attend to the worship of Augustus after his death, as has been well shown by A.W. Zumpt in his essay on the subject.
The compitalia belonged to the feriae conceptivae, that is, festivals which were celebrated on days appointed annually by the magistrates or priests. The exact day on which this festival was celebrated appears to have varied, though it was always in the winter, at least in the time of Varro, as observed by Isaac Casaubon. Dionysius again relates that it was celebrated a few days after the Saturnalia, and Cicero that it fell on the Kalends of January; but in one of his letters to Atticus, he speaks of it as occurring on the fourth before the Nones of January. The exact words, with which the festival was announced, are preserved by Macrobius and Aulus Gellius.
Notes
- "Compita", Varro, De lingua latina libri XXV, ed. Müller; Festus, s.v.
- "Compital". Oxford English Dictionary (Online ed.). Oxford University Press. (Subscription or participating institution membership required.)
- Pliny, Natural History, xxxvi.70
- Roman Antiquities, iv.14
- Cyclopaedia, vol 1, p 288.
- Saturnalia i.7
- Cyclopaedia, vol 1, p 288.
- Ascon. ad Cic. in Pis. p7, ed. Orelli
- In Pisonem. 4; Ascon. l.c.
- Epistulae ad Atticum, ii.3
- Suetonius, Life of Augustus, 31; comp. Ovid, Fasti, v.128-148
- ad Sat. ii.3.261
- De Augustalibus et Seviris Augustalibus commentatio epigraphica, Berol. 1846
- Cyclopaedia, vol 1, p 288.
- Roman Antiquities, iv.14
- In Pisonem. 4
- Epistulae ad Atticum, vii.7
- Saturnalia i.4
- Noctes Atticae, x.24
References
- Smith, William, D.C.L., LL.D. "Compitalia". A Dictionary of Greek and Roman Antiquities. John Murray, London, 1875.
This article incorporates text from a publication now in the public domain: Chambers, Ephraim, ed. (1728). Cyclopædia, or an Universal Dictionary of Arts and Sciences (1st ed.). James and John Knapton, et al. {{cite encyclopedia}}: Missing or empty|title=(help)- "Compital". Oxford English Dictionary. Oxford University Press. 2nd ed. 1989.