FAQ
About the Templum Deorum FAQ
This document was written as a collaborative project by Templum Deorum members in order to not only outline our goals and objectives, but also to provide answers to a wide range of questions about Templum Deorum, the Religio Romana, and other related topics. We are confident that this will answer most questions that visitors to our website might have, but would also encourage you to explore our website to learn more. If you have any questions that are not addressed in this FAQ or wish to join Templum Deorum we currently have communities on LiveJournal and Yahoo! Groups. Templum Deorum members would be glad to answer questions about our organization, the Religio Romana, and other related topics.
Templum Deorum FAQ - Contents:
What is the Templum Deorum?
The Templum Deorum is an online community whose goal is to encourage, promote, and facilitate modern attempts at practicing the Religio Romana. In many ways this group was created in reaction to some of the problems encountered in other online Roman Groups – our approach is inspired in no small part by the efforts of Neos Alexandria.
In order to accomplish our objective, the Templum focuses on producing results rather than arguing on the internet.
By results we mean:
• A website full of articles and essays, especially in the creation of rites and festivals for the deities
• A series of devotional anthologies to the gods
• A place where people can share research, personal practice, and experiences
We encourage practical, constructive outreach to encourage active worship of the gods. To that end we promote positive discussion of the gods, religious practices, and Roman culture that can not only increase our collective understanding, but also foment and provoke action (since discussion is not action in itself); both focused and free form discussion are valuable.
Specifically we are a place for people to both share and create articles, essays, rites, poems and art, and a place for organizing planned festivals for the following:
• The 12 Olympian Gods, known as Dii Consentes
• Related mystery gods such as Isis, Magna Mater, Bacchus, Mithras, etc
• Historical syncretic movements, primarily Romano-Celtic deities
We are open to anyone who is interested in helping the Religio Romana thrive in the 21st century. Since this is our primary goal we do not focus on modern occultism, religions like Wicca, or other neo-Pagan practices. Having said this we are in no way disparaging toward such groups, because we do not feel that it is appropriate to judge what other people (members included) choose to do on a personal spiritual level. We believe that ancient Romans like Symmachus, and Themistius in the east, said it best when they encouraged universal toleration for all religions:
Symmachus, Relatio 3
Everyone has his own customs, his own religious practices; the divine mind has assigned to different cities differing religions to be their guardians. Each man is given at birth a separate soul; in the same way each people is given its own special genius to take care of its destiny. To this line of thought must be added the argument derived from ‘benefits conferred’, for herein rests the most emphatic proof to man of the existence of the gods. Man’s reason moves entirely in the dark; his knowledge of divine influence can be drawn from no better source than the recollection and the evidences of good fortune received from them. If long passage of time lends validity to religious observances, we ought to keep faith with so many centuries, we ought to follow our forefathers who followed their forefathers and were blessed in so doing. … And so we ask for peace for the gods of our fathers, for the gods of our native land. It is reasonable that whatever each of us worships is really to be considered one and the same. We gaze up at the same stars, the sky covers us all, the same universe compasses us. What does it matter what practical system we adopt in our search for the truth? Not by one avenue only can we arrive at so tremendous a secret. [1]
Themistius, Oration 5
Lack of competition in everything fills us with yawning and idleness, but the soul is always easily stirred into diligent action by a contest. So you do not stand in the way of healthy rivalry in religious devotion and you do not blunt the keenness of enthusiasm for the divine which comes from competition and vying with one another. Everyone competing in the stadium heads for the judge awaiting the prize, but they don’t all take the same route. Some start in one place, others in another … but they all alike converge on the same destination. Rivalry and eagerness come to us from the same source, but we don’t all walk the same route. But if you allow only one path, you block off the rest and restrict the scope for competition. … For no-one thinks about these things in exactly the same way as his neighbour; rather, one man does so in one way, and another in a different way. Why then do we try to achieve the impossible through force? [2]
Here is how the Templum Deorum is Organized and How it Works
Our website and related communities (such as the one on LJ) provide a place for people to network and share their insights into the Religio Romana. Every member of the Templum is, within their own household, the priest/priestess of their own cultus. They choose which deities, spirits and powers to honour, and in what manner they do so. They may receive advice from the Templum, but will not receive mandates.
The Templum Deorum, when assembled as an organization (be it online or in person), chooses to concentrate on Roman polytheism and related venues, drawing inspiration from history as revealed by literary and archaeological sources, but allowing for the fact that two millennium have passed and there is no longer a Roman state religion.
Templum Deorum, whether assembled collectively or in individual constituents, does not claim to speak for the greater Romanophile and polytheist community. It speaks only for itself. It does not claim to be the heir to Rome, nor does it seek to resurrect Rome on any level. It does claim, and happily so, to seek inspiration from Roman history and religion in order to develop meaningful modern relationships between classical deities and those who honour them.
No Member of this organization will grant or be granted, appoint or be appointed, a title reserved to historical Roman state government, nor will they be elected to such positions. These include especially the titles of Consul, Praetor, Senator, and Pontiff.
Members of this organization have the right to call themselves paterfamilias (or the ahistorical but gender equivalent materfamilias) within their own household.
Members of this organization may grant themselves Roman names if they see fit, but will not be required to do so. Members will not, however, form into clans based on Roman names or pretend to be heirs to historical Roman gens.
Families may form regional associations for purposes of semi-regular collective worship. These local groups will be semi-autonomous and elect their own officers provided they follow the broad outlines mentioned above.
When organization is needed above the familial or regional level, the organization will model itself on the collegia or sodales of antiquity. Duly enrolled members will have an equal vote. The assembly may elect officers if they feel the need. The terms, powers and duties of these officers will be decided upon by the assembly. However, the titles of these officers must conform to private models of Roman organization such as the collegia and sodales, not the actual government (see above).
The issue of clergy and seers will be decided on an ongoing basis by the assembly and its officers.
What is the Religio Romana?
It is the Religion of the Romans. It is the loose association of practices, beliefs and experiences held by Romans and affiliated peoples throughout the long history of Rome. It is the vehicle by which Romans came to know and appreciate the divinities they encountered. Rome may have fallen, but its divinities are immortal and the path to them is still open today.
What we mean by Religio Romana
Roman Religion is pietas, or piety, translated into ritualistic action. It is the belief that various divinities inhabit the cosmos, and that they must be placated with proper ceremony and offerings. Roman religion only makes two assumptions: that divinities exist, and that it is profitable for the human community to formally acknowledge them. Religion in this context is a ritualistic relationship between humans and the divine. Determining the ultimate nature of these divinities, as well as the ultimate nature of man, is best left to philosophical inquiry.
From the beginning, Roman religion was multi-cultural in scope. Rome was a Latin town and heir to Latin traditions, but influenced by Greeks in the south of Italy and Etruscans in the north. As Rome grew it also had a habit of assimilating new populations and their indiginous gods. The Romans had an amazing ability to correlate their own gods with the gods of their neighbours. Tacitus called this process the Interpetatio Romana (or Roman Interpretation). When no equivalent deities could be found within the Roman pantheon, Romans would often adopt the gods of their neighbours. See especially section V. Gods and Syncretism for more information.
Religion begins with, and centers around, the domestic sphere. If in modern England or America a man's home is his castle, then in Roman religion a man's home is a temple to his ancestors and familial spirits. The fires of the hearth around which the family gathers are holy; they are nothing less than the goddess Vesta. The door that divides the family's inner sanctum from the dangers of the outside world has its guardian in Janus, the two-faced god. The Dii Manes are the spirits of the dead; of these, the Lar Familiaris is the guardian spirit of the family. Every man has his Genius and every woman her Juno, which are their higher spiritual selves that are responsible for procreation and inspiration. Finally, there are the Penates, the patron gods of the household responsible for the family's prosperity. Archaeological evidence from the towns destroyed by Vesuvius indicates there were usually 2-8 of these deities, and they were often connected with the profession or aspirations of the male head of the household (the paterfamilias).
Above this, families formed into clans, and clans had their own level of religion. We do not know much about clan religion, but it seems every clan paid homage to a particular deity. The Julian clan, whence Julius Caesar is derived, honoured Venus as their divine ancestress, while the Aurelian clan honoured the sun.
Various professional or private organizations also honoured their patron deities: Artisans honoured Minerva, merchants honoured Mercury, and many funerary associations seemed to have honoured Bacchus.
The Roman state managed communal religion: the same socio-economic elites who acted as magistrates and policy makers were also in charge of the community's relations to the divine. Indeed, the Roman government treated religion as just one more item on its agenda, and magistrates often had religious duties. However, as stated, religion for a Roman was largely about performing the correct observances to a particular deity, and not about imposing beliefs – unless denial of such beliefs could be perceived as a threat to the civic relationship with the gods: the Pax Deorum (The Peace of the Gods). The Pax Deorum was a contract between the Immortal Gods and the people of Rome - basically so long as the Roman people performed the proper rituals honouring the Gods (especially through the civic duties described in this section), they would receive prosperity, protection, and other divine blessings in return.
The Roman state was, usually, very tolerant of religious belief; its only real requirement of citizens were that they suspend all official business on days of civic festivals and participate (at least outwardly) in the civic religion. The Roman state only intervened in religious affairs when they perceived a threat to the social order: the riotous Bacchic celebrations on charges of murder, perjury, etc, the Druids who fomented Celtic resistance, or the Christians who openly denied the existence of the Gods.
Deities associated with the agricultural cycles of the Italian Peninsula, known to the early Roman state, would probably not interest most people today – particularly if they live outside of this area. However, there came to be a group of twelve deities, the Dii Consentes, who were identified with the 12 Greek Olympians, and given special honours. Of the 12, three in particular - Jupiter, Juno and Minerva - formed the Capitoline Triad, the patrons of the Roman government for over five centuries.
In time, a handful of Greco-Oriental deities became very popular with the masses and/or the ruling powers. These included Bacchus (Dionysus) from Greece, Isis and Serapis from Egypt, Magna Mater (Cybele) from Phrygia, and Mithras, a god possibly connected with a very old Indo-Iranian deity. In later Roman history, a syncretic solar deity known as Sol Invictus also became very important.
Roman religion also admitted many minor deities or demi-gods, who are too numerous to list here. In addition, certain virtues or concepts that were once associated with a particular deity became divinized and independent; thus in antiquity you will find cults of Peace, Concord and Fidelity. Finally, wherever Romans went, even into foreign lands, they honoured numinous local spirits.
Bringing an ancient faith into the modern world is no easy task. But it is not impossible. First, one must decide what is practical and what is best consigned to history. The Roman state, for instance, is long gone. Attempts to resurrect it are little more than fantasy. In addition, many of us actually respect our modern real world governments and the ideals of separation of religion and state.
Along those lines, the Roman clans as they used to exist are extinct, and while taking a Roman name in religious life is fun, pretending that these ancient clans still exist is rather obtuse. People can call themselves Julii all they want - but even if all the Julians in the world were to assemble for a rite to Venus, they still could not claim to be heirs to the historical Julian clan.
What can be most easily reconstructed is the religion of the household. All Families are the priests of their own cult to their ancestors, local spirits and patron gods. And all they need is a little space in their home or apartment to honour these divinities. What could be simpler? Private associations are also desirable, provided enough adherents live within driving distance of each other to make semi-regular gatherings feasible.
The job of any Roman polytheist organization should then be to encourage the growth of household religion, and (where possible) private associations of individuals. The purpose of the organization should be to research ancient rituals along these lines, adapt them to the modern world, and share this insight in order to increase our collective understanding of the deities and spirits involved in these rituals.
A note on Religio and Superstitio
Religio literally means ‘religion’ but in the Roman sense – as opposed to the modern conception of the term – it involved the proper performance of religious rituals, sacrificing to ancestral deities, and participating in festivals and public ceremonies according to ancestral tradition. From a civic point of view "religio" meant religion that was sanctioned and approved by the state; however, the degree to which this would have applied to the religious activities of the masses is unclear unless such activity deviated so far from the norm that it became superstitio (superstition).
Superstitio, literally superstition, according to both Cicero and Plutarch, was essentially "bad religion," or better religion "gone too far." It served as a marker between proper religious practice and customs (i.e. those traditions which met with the approval of the majority – the mainstream) and the radical, unorthodox, potentially dangerous fringe of outside and foreign religious ideas. Superstitio, broadly speaking, was viewed as anything that could be described as excessive, overly fearful, or irrational behaviour viz the Gods (or in the name of the Gods). So sacrificing your children to the Gods in order to keep the crops growing or to avoid divine punishment would be considered superstition; choosing to incorporate daily prayers or to find modern methods of establishing a more "personal" relationship with your gods probably isn't.
So what does all this mean for the Templum Deorum? It means that while we encourage people to bring the Religio Romana forward into the 21st century and to avoid "unnecessary" historical anachronism, we do feel that it is important to follow (where it is possible and practical) clear historical precedent in cases where something was clearly deemed superstition by our cultural ancestors. Modern innovation is acceptable, provided a logical reason can be identified and ideally an historical precedent identified for such an innovation or deviation from the norm: for example choosing an alternate form of sacrifice instead of animal sacrifice, or choosing a different form of divination instead of haruspicy when looking for signs and portents.
The Interpretatio Romana
Tacitus first coined the Interpretatio Romana (IR) in his history of Germania. He uses the term in passing as follows in chapter 43: “In the country of the latter is a grove, consecrated to religious rites of great antiquity. A priest presides over them, dressed in woman's apparel; but the gods worshipped there are said, according to the Roman interpretation, to be Castor and Pollux. Their attributes are the same; their name, Alcis.” [3]
The IR is a controversial topic in some circles, mostly because it definitely has strong imperialistic overtones. It could quite easily be understood as one of the means through which the Roman imperialist power imposed its religious views on foreign nations; usually nations that it had either conquered or was in the process of conquering. A prime example is Julius Caesar who, in his memoirs of the Gaulish war, described Gaulish deities in Roman terms likening them to Roman deities. However, there is another way of looking at this material. That is as an insight into the roles and identities of Celtic deities that would otherwise have been obscured or lost; this is how modern scholars often use such material. Many modern Pagans believe that the Interpretatio Romana was far more than just a one-way propaganda tool for the Roman invader. Instead, it may have been a sincere and genuine attempt at understanding, and in turn figuring out how to revere, local indigenous deities albeit in a Romanized form. It was a testament to the cultural exchange and syncretism between two cultures. Where some would see Rome imposing its worldview on a local populace, others see Romans trying to understand and established relationships with the gods around them. The result of this process is something new; a new way of looking a deity, which was the result of a fusion of two cultures (however imperfect) which is generally called syncretism. See our section on syncretism for more information on this process and its implications for modern practitioners of the Religio Romana.
What is the history of the Religio Romana? How did it get revived in modern times?
According to tradition, Rome was founded on April 21st, 753 BCE. As Rome grew through the centuries from a small farming village to the seat of a mighty empire, its religion grew with it. Beginning with Constantine, there is a noticeable shift in the public sphere from paganism to Christianity, until paganism was eventually outlawed in the late fourth century. But traces of paganism may be found in high Christianity as well in various European folk practices. Renaissance artists found frequent inspiration from the themes of Roman mythology.
Wicca emerged in the 1950’s claiming to be the survivor of an ancient witch cult. In the 1990's Wicca became popularized and inspired related religions and occult movements, which all now fall under the wide umbrella term Neo-paganism.
Those that felt that neo-paganism was not an ancient faith began studying the pre-Christian religions of Europe and other areas. These movements came to be called Reconstructionism. Among the most successful of these Reconstructionist movements was Asatru, dedicated to Norse and Germanic polytheism. Inspired by their success other groups followed suit. In the l990s and early 21sth century, Reconstructionist groups dedicated to Roman religion formed along with many other groups of a Hellenic persuasion.
What timeframe of Roman history does Templum Deorum focus on?
We draw inspiration from the whole spectrum of Roman paganism, from Romulus to Theodosius (and beyond). Individuals can decide which era, if any, bests suits them.
Do you have to be Italian to join?
No.
Caracalla, an emperor of Semitic origin, passed a law making most freeborn inhabitants of the empire, not just Italians, citizens. They were further expected to honour the imperial genius. This proves that anyone can approach Roman religion.
If you happen to find a group that says otherwise, such as may exist in Italy, tell them that their post-Cold War nationalist politics have no place in Roman religion.
What is Reconstructionism?
Reconstructionism (sometimes abbreviated to "recon") is a methodology to explore and then recreate ancient religions. It is a belief that study of primary literary sources, archaeological evidence, and comparative folk practices are the best methods to elucidate and eventually revive pre-Christian religions. Reconstructionists feel that, once understood, ancient religions are best observed by adhering, as closely as possible, to the historical model.
There is however a debate among Reconstructionists themselves as to what is possible, practical and relevant when it comes to ancient religions and the modern world. You will find different schools of thought.
Reconstructionism developed as a reaction to some of the unverified claims of Neo-paganism, and so most Reconstructionists will agree that any sort of innovation or personal experience outside established historical veracity must be clearly labelled as such. See "What about UPG, SPG?" below.
Are you a Recon group?
Not exactly.
Reconstructionism is a methodology that inspires us. We recognize the need to study the historical record in order to garner a sense of who our deities really are, how they were approached in ancient times, and to understand the cultural context in which they operated.
However, Reconstructionism is a methodology, not the religion itself, a point that seems lost on some Reconstructionist groups. We in no way claim to be recreating exactly the old Roman religion. We are interested in having a modern platform to honour our deities. History is a paramount beginning to our work, but it is not always the end.
What are some of the groups in RR?
There is Nova Roma. There is religioromana.net, which seems to be defunct. There are all kinds of groups devoted to Hellenic polytheism (within which we receive varying degrees of welcome). And there is our group. It is our sincere hope that more groups will be inspired, nurtured, and encouraged to grow through the work here at Templum Deorum.
Do you call yourselves "pagans" since it was a derogatory word?
Some people are indifferent to the term "pagan", and use it as a shorthand for their polytheistic belief system. Others object to it with varying levels of intensity - and not just because it was a derogatory word used by Christians, but because it is today associated with a variety of modern occult and Wiccan derived beliefs with whom they feel they have little in common.
"Roman polytheist" or "classical polytheist" are perfectly good alternatives. Others use "cultor deorum" or "cultrix deorum" (feminine).
What do you mean by "cult?"
Cult, from cultus, means anything associated with the worship of a particular deity. It has none of the modern negative connotations.
What are some good books and essays?
There are many excellent resources out there both historical, inspirational, and devotional in nature. Scholarly texts are an excellent starting point but be sure to check references for accuracy (even the best make mistakes after all). The bottom line is we tend to favour texts that provide clear and accurate information about the Religio Romana, the Gods, and our faith in general. See our Reading List at the end for some suggestions.
II. ROME
"Why is Rome important to us today?"
The Roman Empire lasted 12 centuries. In that course of time the Mediterranean and its surrounding areas would enjoy the only periods of relative peace and unity they have known before or since - the famous Pax Romana (Roman Peace).
Western Europe owes a debt to Rome. Its legal codes, architecture, languages and literature all bear a heavy imprint from the city of the Tiber. Roman colonies and army camps would develop into the great cities of Europe. Roman engineering still inspires and amazes people today.
The Roman gods are some of the most easily recognizable figures in Occidental mythology. Lightening wielding Jupiter, swift footed Mercury, Vulcan and his forge - all these are a fundamental part of the Western psyche. Moreover, Roman religious practices are some of the best documented in the ancient world, much to the delight of its Reconstructionists.
We find the Roman legacy worthy of respect. Furthermore, we believe that in order to understand the Roman gods fully, one must study the culture over which they presided.
Didn't Rome fall because of its vices?
It is rather hard to form a consensual definition of vice and measure it effectively. More importantly, there are over 200 major theories on why Rome fell – so blaming the fall of Rome on something as simple as “its vices” is naïve at best. Among the more credible theories is that the fall is related to the propensity of Romans to wage in-fighting among themselves, and invasion and occupation by external powers. Other plausible contributions to the fall of Rome include: changing religious, political, and economic conditions; an inability of the Roman infrastructure to bear the ever-growing weight of its own bureaucracy; and increased border skirmishes.
At any rate, this is really beside the point because the Templum Deorum is not setting out to recreate Ancient Rome. The Templum Deorum is a modern organization that aims to promote, encourage, and facilitate the growth of the Religio Romana in the 21st century. For more about our goals and how the organization works please see section I.
Wasn't Rome violent and imperialist and evil?
No more than anyone else in the Ancient world. See "Mediterranean Anarchy" in the reading list at the end for a detailed if somewhat dry analysis on this issue.
Even if it was, Templum Deorum does not involve itself in geopolitics, and the gods are beyond moral distinctions. See our section "What is the Templum Deorum?" for more on what our organization is all about.
Do you want to recreate Rome?
No. We do not, however, speak for all groups. What we want to do is revive the Roman religion in a way that is viable in the 21st century. See our section on “What we mean by Religio Romana” for more details.
What is the deal with Roman names (tria nomina)? Do I need one? How do I get one?
Taking a Roman name is not obligatory. However, some people find it lends atmosphere, other people take a name that has some kind of historical or religious significance to them.
The first name, or praenomen, is an individualized name used by family and close friends.
The second name is the nomen, or the clan (gens) to which the individual belonged. This was hereditary.
The third name is the cognomen, used to distinguish branches of a clan and/or give an honorific name.
Thus in Gaius Julius Caesar, "Gaius" is a given name, "Julius" designates a member of the Julian clan, and "Caesar" meaning 'hairy' is a branch of the Julian clan.
Women would have a feminine praenomen and nomen. Gaia Julia is Gaia of the Julian clan. In public her nomen may take a possessive: Julia Caesaris would be Caesar's daughter. The Templum Deorum supports modern women opting to take a full tria nomina: we embrace gender equality.
You may take whatever name you wish in Templum Deorum, provided you don't start seeing yourself as an actual heir to a Roman clan.
III. RELIGIO
What is the point of the religion?
For practitioners of the Religio Romana the point of religion is to foster a beneficial relationship between mortals (the practitioners) and the gods, goddesses, and other supernatural beings. Such a relationship typically follows the principle of "do ut des" (giving so that you may give), which in practice usually means making an offering (or promise of an offering) in return for divine good will. When the community of adherents faithfully render these offerings, it is thought to promote the Pax Deorum (the Peace of the Gods). As the Roman state no longer exists, members of the Templum Deorum seek to secure this peace in their own private lives through ritual practice.
For more information on what the Roman Religion is all about please see the section "What is the Religio Romana?"
Does it have any sacred scriptures?
Not in the same way that major monotheistic traditions like Christianity, Islam, and Judaism. However, there are examples of texts that were sacred in the ancient world – i.e. the Sibylline Books. Furthermore many ancient authors, poets, playwrights, and philosophers had a great deal to say about Roman religion – these are used as references and wherever possible historical precedent for modern practitioners. Historical precedent was extremely important for Roman religion, in fact the degree to which a religious practice could make claims to antiquity was a crucial component in determining its authenticity and reliability. Having said this, the Romans did allow new religious practices to grow and develop (see for example the letters of Pliny the Younger to Trajan) – this is an important subtlety, which is often overlooked by reconstructionists today. Other sources of inspiration and reference for modern practitioners of the Religio Roman include material evidence such as inscriptions, curse tablets, statuary, and related archaeological remains.
Does it have any sacred festivals?
Yes, the ancient Romans had many sacred festivals. You can find a list here by clicking here; however, for modern practitioners, individual and family groups often choose which ones will play a major role in their daily lives (depending on where they live, occupations, etc). Having said that some festivals are universal in focus among practitioners of the Religio Romana - i.e. festivals related to the Lares and Penates and larger events like Saturnalia.
Does it have a sacred theology?
The gods exist and it is incumbent to give them honour in order to win their favour and avert their wrath.
Beyond that, nothing is really mandated. Philosophies and special cults may teach a particular theology, but this is entirely voluntarily. You will find Roman polytheists that are hard polytheists, soft polytheists, henotheists, pantheists, and many things in between.
Does it have mandated ethics and morality?
Much like theology, there are no hard and fast rules set in stone. The central rule in Roman religion is reciprocity - giving to the gods so that they give to us. Beyond that, outside philosophy and certain cults, no ethics are mandated.
Most Romans in their everyday culture did seem to believe in dignitas, their dignity, self worth and standing in the community as perceived by others. To a Roman elite, service to the state through politics and law, military service, and financing public works was the best way of achieving acclaim and honour. Virtus, or manly excellence, went hand-in-hand with this.
Below we present an overview of some philosophical schools and individuals whom we feel embody different ethical traditions in Rome.
What is Stoicism?
Stoicism is a Hellenistic philosophy, first articulated in Athens, that became popular with some of the Roman upper classes. It teaches, among other things, a pantheistic universe governed by the laws of Fate, with human souls as emanations of a primordial fire. In Rome, however, the emphasis was not on cosmology but ethics.
The virtuous man acts in accordance with the will of the universe. Attainment of virtue is the only good, vice is the only evil, and everything else is considered indifferent. The wise man who uses reason as his guide and who understand the workings of the universe can free himself from passion, attaining an inner calm and strength in the face of misery.
As the Stoics believed everyone partook of the universal will, or Logos, they also believed everyone could partake in universal affection and dignity. They believed in a cosmopolitan world, a brotherhood of man, where even slaves should be treated decently. This belief fit in well among the statesmen of an imperial power with dreams of a universal civilization.
In Rome, the most well known stoics were the Republican statesmen Cato the Younger and Cicero, the imperial statesman Seneca the Younger, the Greek slave Epictetus, and the emperor Marcus Aurelius.
What is Epicureanism?
Epicureanism is another Hellenistic philosophy. The Epicurean believes that freedom from fear and bodily pain lead to a kind of lasting pleasure which is the highest good. To achieve this, one must live a life of knowledge, temperance and justice. The Epicurean does not believe in the intervention of deities in human lives, and sees the belief of such as a superstition that detracts from a tranquil mind.
Epicureanism is not a mindlessly hedonistic belief as moderns have come to believe. But in placing tranquility of mind above public service and by denying the intervention of the gods, it was not without critics.
In Rome, the main exponent of Epicureanism was Titus Lucretius Carus, known for his work "On the Nature of Things" (De Rerum Natura). The works of Horace are also identified with an Epicurean slant.
What is Neoplatonism?
It is the modern term for the philosophical school first articulated by Plato, with later additions by Plotinus, Porphyry, Iamblichus and Proclus.
To give an extremely brief summary of a very involved philosophical tradition: the universe proceeds in several layers from a perfect origin of creation called The One. The human soul inhabits a lower and imperfect realm, the world of the senses. For the human soul to reunite with its cosmic origins, its must turn away from the corporeal world and seek the world of the ideal through an ascetic life of virtue and contemplation. Only then will it attain perfection and happiness.
Later Neoplatonists felt the contemplation itself was not enough to grasp the eternal source. They developed a series of magical rituals called theurgy, which was designed to help the soul reunite with the divine.
The best known Roman statesman affiliated with Neoplatonism was the emperor Julian, known to history as Julian the Apostate. He was the last pagan emperor of Rome, who advocated a Neoplatonic version of polytheism in opposition to Christianity as a state religion. His efforts ultimately failed when he fell in battle in a war with Persia. However, there has been much commentary on the possible influence of Neoplatonism on the theology of the early church.
What is the Peripatetic school?
It is the school of philosophy based on the teachings of Aristotle. Peripatetics believed ethics consist in finding a mean between two extremes. It also believed that virtue is a function of habit; i.e., good deeds must be actualized repeatedly, as knowledge of the good is not enough.
Julius and Augustus Caesar were patrons of the school. However, it was otherwise never very popular in Rome.
Who was Cato the Elder?
Marcus Porcius Cato was a Roman orator and statesmen who lived in first half of the 2nd century BCE. (The Marcus Porcius Cato who opposed Julius Caesar was a descendant of this man, often called Cato the Younger). Cato fought in the Second Punic War, was a prosecutor, and eventually became a censor (a position that registered the Roman population and supervised communal morality).
In the aftermath of the Second Punic War, Rome had become a world power and was rapidly on its way to dominating the Mediterranean. The wealth of empire flowed into Rome, and so to did Greeks and Greek culture. Many in the upper classes displayed a newfound penchant for both Hellenization and conspicuous consumption.
Cato railed against what he saw as decline of traditional Roman morality. In contrast to conspicuous consumption, Cato favoured parsimony. In opposition to Hellenistic urban culture, Cato praised the rustic values of the Latin and Sabine countryside. As Censor, Cato levied heavy taxes on aristocratic luxuries, as well as expunging members of the aristocratic orders he considered decadent.
Cato became a byword for idealized republican austerity, defined by hard work, service to the state (especially in a military capacity), a love of agriculture and the countryside, aversion to luxury, and contempt for extreme Hellenism.
Who was Ovid?
Publius Ovidius Naso, known better in English as Ovid, came from a family of municipal elites in a region east of Rome. He was educated in Rome and served in several minor administrative and legal posts, but seems to have been unwilling or unable to render military service. After the death of his father, he abandoned a senatorial career to become a poet.
Rome's upper classes had become Hellenized to a large degree by his time, and the civil wars had receded into history. Ovid wrote in a time of carefree and indulgent peace. His poems are erotic in nature. Ovid sees the seduction of women as the highest calling, equal in its own way to military conquest. Ovid has little use for public service or overarching moral schemes, and cares only for the vita umbratalis - the poet's life of shady pleasures. He ended his days banished from Rome by the moralizing Augustan regime.
There were clearly Romans who preferred peace to conquest, pleasure to politics, and poetry to military glory, even if this was considered not in keeping with the best of Roman traditions.
This rough outline of the major schools of thought in Rome, along with examples of two individuals who embodied opposite lifestyles, provides some insight into the diversity of Roman philosophical and moralistic views. One could study other figures in Roman history, and other cultural currents. It is also important to understand that those practicing a foreign religious cult such as that of Isis, or a syncretic path such as Romano-Celtic polytheism, might have viewpoints influenced by cultures other than Rome itself.
The point that needs to be impressed upon the reader is that Roman culture was not monolithic. It also evolved through the centuries. Furthermore, 1700 years have passed to leave non-classical modes of thought on Western culture, which means that modern practitioners of the Religio Romana have even more options from which to choose.
The Templum Deorum invites its members to critically examine the wide body of classical thought to see what, in their view, is still honourable and relevant to our modern age or to espouse other modern philosophies – the Templum does not dictate personal morality or religious practice to its members. See our section “What is the Templum Deorum?” for more information on how the Templum Deorum is structured.
IV. MODERN PRACTICE
How does a Roman polytheist worship today?
The Roman state no longer exists, and for a wide variety of reasons we in Templum Deorum are absolutely not interested in trying to resurrect the Roman bureaucracy or the public side of Roman religion (see section 1).
The state festivals were not even the level of religion most dear to the average Roman. Every Roman family honoured its familial spirits and patron deities within the privacy of their own home. This is an excellent focus on which to reconstruct Roman religion, for all it requires is a some space in a domestic environment called a lararium, along with a few tools and supplies (see: what is a lararium?)
Romans also formed many private associations to honour a common deity, and this can be replicated when enough followers are within driving distance of each other.
What would a Roman domestic ritual entail?
Basically, one would stand before one's lararium. Janus and Vesta would be honoured as the threshold and the hearth, respectively. The Lar Familiaris, as guardian spirit of the family, would then be honoured. The Penates, or gods of the household, would come next. A candle could then be lit and offerings of incense, liquids, and food stuffs presented to the powers concerned; the frequency and type of offerings involved will vary among practioners. Prayers would be said thanking the deities and asking for their continued benevolence
Templum Deorum will create detailed essays and rituals on domestic worship.
What about Festivals?
The exact festivals a modern adherent celebrate would depend largely on their choice of patron deities, though some festivals like Saturnalia are more widely celebrated (see "festivals", section 2, Religio).
Again, Templum Deorum hopes to create essays and rituals which adapt ancient Roman festivals for the solitary, modern practitioner.
What is a lararium, how do I make one?
In ancient times, a lararium was an area of domestic sacred space where a Roman family honoured the Lar Familiaris, its guardian spirit. In poorer homes a lararium consisted of a shelf or wall niche with figurines depicting the Lares. In wealthier homes a lararium could look like a miniature temple.
In modern times, a lararium is the term designated for the domestic altar where one honours one's familial spirits and patron deities. It can be a shelf, top of a dresser, cabinet, or other suitable place. It usually contains a candle or lamp, an offering bowl for libations, a place to burn incense or other offerings, statues or other representations of one's gods, and pictures and other memorabilia of one's family and ancestors. How exactly one constructs it is an entirely personal matter.
Do I have to honour my ancestors?
Lares worship was indeed one of the key points of domestic cultus; but if you have hang ups with negligent or abusive ancestors, no one can really force you to worship in the privacy of your own home. There are plenty of major and minor gods for you to worship...
We do revere our cultural ancestors though. While not necessarily agreeing with everything the Romans thought and did, and while not wanting to resurrect ancient Rome, we nonetheless revere Rome greatly. If you cannot respect Roma and the Gods and Goddesses of her people, there is no point for you to look into this religion.
Do I have to practice a philosophy?
No. This is completely optional; mostly people have their own philosophy on life, politics, and religion in any case, but the formal adoption of one over the other is certainly not essential to the Religio Romana or to the Templum Deorum. Some modern adherents are drawn to particular philosophies such as Neo-Platonism or Stoicism, while others find inspiration from various other classical philosophies. Many others, however, make no recourse to philosophy and feel quite satisfied or adhere to more modern philosophical views.
What is Sacrifice?
Sacrifice was an important part of Ancient Roman religion (and many other religions in the ancient world). The word itself means 'to make sacred' (from the Latin sacrificium: sacr "sacred" + facere, "to make"). The most commonly recognized form of sacrifice involved ritual killing of either animals or even humans to specific deities or for various ritualistic purposes; however these were just one way in which sacrifice can and did take place. Other forms of ritual sacrifice involved offerings of food and drink, personal belongings, and even such things as hair, blood, or fingernails in some cases.
Many modern discussions on sacrifice are quickly derailed because the meaning of the word and the various ways in which it worked in antiquity are either ignored or overlooked; this lack of understanding or oversight then colours discussion of sacrifice - especially animal sacrifice.
Because animal sacrifice is such a contentious topic, it is worth mentioning that animal sacrifice does not necessarily translate into rampant animal cruelty and exploitation. In fact, animals that were bred for ritual sacrifice in antiquity were often treated quite well and killed quickly – the idea being that one wanted the animal to be an acceptable and willing participant in the offering. Such animals were almost certainly treated better than many food animals today. It is also worth mentioning that animal sacrifice is widely practiced in many modern-day religions like Judaism and Islam (where it corresponds to Kosher and Halal meat respectively) and even in Christianity where both communion and the act of 'saying grace' might be regarded as a form of sacrifice (albeit in the broader sense of the term).
Do you believe in or practice animal sacrifice?
The ancients certainly did. It was often the climax of a public festival to the god. The meat from the offering would then be distributed among the celebrants, who proceeded to eat it much as we would in a modern barbeque.
But the ancients also believed in bloodless offerings: grain, wine, incense. Most modern adherents have no moral problem with animal sacrifice when it is done humanely, but as most modern adherents do not have the means to make a quick, clean sacrifice and subsequent disposal, they rely on bloodless offerings.
It should be noted certain cults in Antiquity objected to animal sacrifice. The Orphics felt animal sacrifice was wrong because one's soul could potentially be reborn into an animal (but then, they also said this about eating beans and eggs...). Some later philosophers felt that contemplation and virtue were the only things the gods truly required.
Do I need to know Latin?
Latin is not absolutely critical. The gods seem to understand our modern languages well enough. Primary sources in history are also easily available in English and other modern languages. Furthermore, depending on what deities are being honoured Latin may not be the most natural choice. Having said that, learning Latin can be fun and it will certainly add to your understanding and appreciation of Roman history and religion. Furthermore, learning enough Latin to utter simple prayers and phrases can be rewarding on both an intellectual and spiritual level.
Do I have to wear a toga?
Yes, and you must sleep in one, too. Actually, no, there is no requirement, but some may choose to don a Toga or some other form of traditional or modern regalia as a means of focus during ritual offerings, ceremonies, and the like.
On Head Covering
Romans usually covered their heads during sacrifice and other ritual activities. They did this in order to ensure that no ill omens were observed while performing ritualistic tasks. Greeks made offerings to the gods with their heads uncovered.
Rituals that involved offerings to Apollo and Ceres were two exceptions to the usual Roman practice of head covering. This is because Roman understanding of these two deities were heavily influence by Greek tradition, with Apollo having been imported outright from Greece and Ceres sharing much in common with the Greek Demeter.
Many modern practitioners of the Religio Romana choose to adopt head covering for ritual purposes for much same reasons and under similar circumstances.
What is the status of women in the religion?
In historical times women, while having more freedom than their Greek counterparts, could not be imagined to be the equal of males. However, within the domestic and religious sphere, women had more latitude to exercise authority and expression, and some cults only admitted women.
Regardless, we live in the modern West. Women have complete equality in our ranks. Whether or not women would be allowed to join historically male cults like those of Mithras would be up to those cults to decide.
What is the status of homosexual, bisexual, and transgendered people in the religion?
Sexuality and gender in the ancient world was not understood in the same way as today; everyone was expected to marry and reproduce, regardless of their inclinations. Sexuality was seen more in terms of power than in terms of gender, with the person of inferior social rank taking the passive role. There were examples of transgendered people in the ancient world, but this may have been for ritual purposes – for example, priests at a certain temples for Aphrodite are reported to have worn women’s clothing.
But again, we live in the modern West. While we cannot speak for everyone, you will find most people to be generally open minded and accepting. There is even a special religious cult called the The Ekklesia Antinoou, which honours the deified lover of the Emperor Hadrian.
What is your take on emperor worship /imperial genii?
Romans were apt to honour the genius of their family's paterfamilias, and by the time of Augustus some became keen to honour the emperor's genius as a patriotic measure. Many Roman Emperors were granted this honour and some were deified by the Roman state after death. See our section on Apotheosis for more information deification.
People today choose to honour the genius of an emperor or not, as they see fit.
Are you open to innovation?
We want to bring our faith into the modern world. However every innovation should clearly be labelled as such, and ideally kept within a spirit and mindset that would be regarded as Roman. See UPG, SPG.
What about UPG, SPG?
The "G" stands for gnosis, the Greek world for knowledge.
UPG is Unverified Personal Gnosis. That is, when someone receives an inspiration or revelation about a deity or the religion in general that exists outside the historical record, they are said to have UPG. There is nothing inherently wrong with UPG. Religion evolves, and even in the historical era we see the cults of some gods changing. Plus, we live in a new age. However, by the same token, an individual's personal experience is not automatically considered universally true for the community. It is simply a long standing reconstructionist belief that any innovation or insight outside the historical record must be clearly labelled as such before it is debated on its merits.
However, when several individuals have independently experienced the same UPG on a particular deity or topic, it is then said to become Shared Personal Gnosis (SPG), and thus lays claim to a higher validity than individual UPG. An example of SPG is that some people who pray to Jupiter have received the sense that he is a distant deity that controls affairs behind the scenes, rather than taking a more active and up-front approach in the reawakening polytheist movement.
Wikipedia actually has a fairly straight forward entry available here: http://en.wikipedia.org/wiki/Unverified_personal_gnosis
Do you practice magic?
The official state sanctioned religion frowned on that sort of thing, though lead curse tablets prove people sometimes resorted to practices they considered magic. Magic as neo-pagans understand the term is however not really a part of the Roman religion. If you are looking for Italian witchcraft or some such, you may want to check out Strega or one of many branches of modern witchcraft.
All classes of Romans throughout all eras of history felt the need for protection against perceived forms of witchcraft or 'evil-eye' magic (a belief that continues in Italy to this day). A variety of amulets and charms were employed as defensive measures. For instance, when an upper class male child learned to walk, he was given an amulet which he wore throughout his childhood, abandoning it only when he had formally come of age. Apotropaic devices were also stationed throughout street corners and front of shops and homes to ward off evil spirits or the evil eye; one of the most common forms of such devices, as revealed by the archaeological evidence at Pompeii, was a representation of a phallus.
Today many of us do practice various kinds of magic - some of it based on ancient precedent. For example, many of us practice various kinds of divination, and this was certainly a very widespread, important, and popular activity in antiquity.
Divination: Process and Purpose
Did ancient Romans practice divination?
Yes. For Romans, divination was a dialogue between them and their Gods. Divination was also a part of how they governed, as well. For example, to interpret a difficult sign from the Gods, the Senate would consult the Sibylline books (bibliomancy).
What forms did it take?
Besides reading animal entrails or lives (haruspicy), Romans studied the behaviour of chickens and other birds, or signs in nature (augury), or threw dice (sortilege). They also regarded unusual happenings (prodigies) such as a building struck by lightning to be a sign from the Gods. The Roman Emperors used astrology as well.
What methods do modern Roman Pagans use?
Like many other Pagans, they use the Tarot. More traditionally minded people devise card systems based on haruspicy or augury. (A set of cards representing conditions of an animal liver or types of birds would be used.) Some practice divination by egg yolk, based on Etruscan practices. Others practice a form of traditional Roman divination. They divide an area into four parts, with the west and south being the lucky directions. Then, they watch the birds, animals, clouds and other natural signs, and interpret them.
In late antiquity a form of magic called "theurgy" became increasingly popular among the pagan elite.
Theurgy
From the mid second century onwards, Neoplatonism developed a ritualized esoteric corpus that was designed to reunite the human soul with higher levels of reality. It drew not only from traditional Platonic philosophy, but reflecting the multicultural nature of the Roman Empire also was influenced from esoteric traditions of Egypt, Babylon and other places. On an intellectual level, Neoplatonism and its theurgic doctrines would become the last active apologists for paganism in the post Constantine era. The Emperor Julian is the best well known exponent of this school of thought.
Theurgy should however not be confused with what people conceive as folk magic, sorcery or witchcraft. It was a kind of active mystical philosophy designed to bridge the gap between human and divine. Many people would say the high magical traditions of the Western world, from the secret occult cabals of the Medieval and Renaissance worlds up to and including modern Ceremonial Magick lodges, are intellectual descendants of this Neoplatonic movement.
Theurgy is a valid path within the Religio Romana. But the practice of it is completely optional. It should be noted that it was a late development in classical thought. Given the education needed to appreciate and study its esoteric texts, it is doubtful how much beyond an educated elite it penetrated into the religious consciousness of the Roman Empire.
V. GODS
Who are the beings venerated?
Many different beings are venerated by practitioners of the Religio Romana. They include a plethora of gods, goddesses, ancestors, spirits, and other supernatural manifestations. The nature of these beings, and how they are venerated, is extremely diverse, which make this question difficult to answer. See our section on what we mean by the Religio Romana, and the sections below about Celts, Germans, and worshiping foreign Gods for more about the beings that are venerated.
Of the many beings venerated, we will list the Dii Consentes, as they were the most commonly accepted group of deities in ancient Rome:
Apollo: The god of light, healing, music, poetry, prophecy, archery and truth. Not as popular in Rome as in Greece, but achieved a certain importance as the patron deity of Augustus.
Ceres: The goddess of fertility, agriculture, nature, and the seasons. Ceres was very popular among the plebeians, or common people of Rome.
Diana: The goddess of the hunt, the moon, virginity, and childbirth. The twin sister of Apollo.
Juno: The queen of the Gods and of the heavens; goddess of women, marriage, and motherhood.
Jupiter: The king of the gods; god of the sky, thunder, and justice. The god of victorious Roman generals. With Juno and Minerva he formed the Capitoline Triad, the official patrons of the Roman Republic.
Mars: The warrior god of honour, valour, and fertility. Also mythological father of Romulus, the founder of Rome.
Mercury: The messenger of the Gods in mythology. In cult, the god of commerce, speed, thieves, and trade.
Minerva: The goddess of wisdom, crafts, and strategic battle. At a shrine on the Aventine she was also honoured by writers and artists.
Neptune: The god of the sea, earthquakes, and horses.
Venus: The goddess of love, beauty, desire, and fertility. The mythological ancestress of Rome through her son Aeneas.
Vesta: The goddess of the hearth and the Roman state, whose cult of great importance was presided over by the Vestal Virgins.
Vulcan: The god of the forge, fire, and blacksmiths.
In addition to the Dii Consentes, Romans also honoured various deities as part of their familial religion:
Janus: The god of doorways, thresholds, and beginnings.
Lares and Penates: Deified local and familial spirits, and various household specific gods.
The Genius and the Juno: The spiritual doubles of the male and female, respectively.
Romans also worshiped a variety of foreign deities originating from its provinces throughout the Empire and beyond its borders.
Who are the principal foreign deities honoured in Roman religion?
It should be noted that although these deities may have foreign origins, many were Hellenized and/or Romanized to a degree.
Bacchus: The Greek Dionysus, god of vegetation, wine, drama and afterlife mysteries. The riotous Bacchic celebrations lead to an infamous decree by the Senate restricting the cult's activities.
Isis and Serapis: Greco-Egyptian mystery deities who were worshiped as saviours from Fate, as well as deities of fertility and healing.
Jupiter Dolichenus: An axe wielding Romano-Syrian deity worshiped mostly by soldiers of Oriental extraction.
Magna Mater: A Phrygian goddess of mountaintops, nature and fertility who was worshiped with orgiastic rites by eunuch priests. She was called Cybele by the Greeks.
Mithras: A solar and astrological god, possibly of Indo-Iranian origins, whose mysteries were celebrated by small groups (composed mostly of Romans soldiers).
Sol Invictus: A syncretic Greco-Roman and Oriental solar deity, who was a patron of emperors from Aurelian to Constantine. The festival of Sol Invictus was Christianized as Christmas.
Romano-Celtic Deities
Over time as Rome increased its contact with other nations (through trade and conquest) gods like Mithras, Isis, and the like mentioned above were essentially worshiped by the Romans; however, in certain outlying regions (particularly in Gaul and Roman Britain), many other deities were also adopted by the Roman people – with varying degrees of official recognition by the Roman administration. Certain deities, like the goddess Sulis, received specific patronage from the Roman government who founded a huge centre at Aquae Sulis (modern Bath) for this goddess under the Roman guise of Sulis-Minerva; others received Roman patronage in less official capacities by travelling merchants or Roman soldiers.
Some of the more recognizable examples of Romano-Celtic deities include:
Apollo Grannus: Known throughout Europe, the healing god Grannus was linked with Apollo and was associated with medicinal springs.
Apollo Maponos: Maponos was a "divine youth" associated with music and poetry, and thus linked to Apollo.
Coventina: Known in Britain, France and Spain, she was a goddess of springs and waters to whom many votive offerings were made.
Epona: A horse goddess who was adopted into the Roman pantheon with a festival on December 18th. She was worshipped throughout the empire, but most especially in Gaul and Germany
Jupiter Taranis: Equated to Jupiter, Taranis is a thundering god whose sigil is a sky wheel. Human sacrifice was allegedly involved in the cult of Taranis.
Lugus-Mercury: Lug, the god of many skills, seems to have been universal throughout the Celtic world and was equated with Mercury.
Matrona: Celtic mother goddesses, usually worshipped in triads, who were displayed with symbols of plenty.
Nodens Mars: A god of healing known only in Britain, equated to Mars, and with a temple complex at Lydney.
Rosmerta: A goddess of prosperity and abundance, often depicted with a cornucopia, and paired with Mercury.
Sulis-Minerva: A British goddess of a healing spring, associated with Minerva. The temple/healing spa complex at Bath, England was among the most massive religious structures built by the Romans.
This is just a short list of recorded instances of Romano-Celtic deities. To that list we could easily add:
Belatucadrus, Belenus, Cathubodua, Cocidius, Coventina, Endovelicus, Esus, Nantosuelta, Nehalennia, Ogmios, Senua, Sucellos, Taranis, Tarvos Trigaranus, Teutates, the Genii Cucullati, the Iunones, the Lugoves, the Matronae, the Suleviae, Vernostonus, and many more. These deities were local Celtic deities who were recognized (in some way) by the Romans and the list could go on.
There are also instances of many other foreign deities from other nations receiving similar forms of patronage from the people of Rome. The Templum Deorum welcomes syncretists from these other potential paths as well – i.e. Romano-Egyptian or Romano-German syncretism.
What is Apotheosis?
Apotheosis is a process by which the human soul attains divine qualities - in effect a mortal becoming a god.
In the Hellenistic East, rulers were often treated as divine beings. Divinity was construed as power, and the Hellenistic kings who wielded great armies and massive bureaucracies were certainly powerful. Hellenistic rulers followed in the footsteps of Alexander the Great, who had been proclaimed as the son of Zeus-Ammon by the Oracle of Siwa.
Roman rulers were also approached by subjects of the Hellenistic East as god-kings. However, Romans viewed the matter a little differently. It was not until the later empire that they saw the emperor as divine, or as an agent of the divine. Rather, they understand the imperial cult as worshipping the genius of the imperial ruler. Romans honored the genius of their familial paterfamilias. When Caesar died, his successor Augustus had the Senate pass a decree that Caesar's genius was now worthy of public respect of all Romans. Thus began the imperial cult. Most emperors who were not abhorred by the Senate were divinized in such a way. See "imperial genius" in Section 4.
Finally, the theurgy practiced by the Neoplatonists of Late Antiquity assumed that human consciousness could through ritualistic magic elevate itself into the level of divine. See Neoplatonism in section 3.
Aren't Roman gods just Greek gods with Latin names?
The short answer is no, Rome had its own gods and goddesses. Romans had a complex understanding of their gods and of the special relationship the people of Rome shared with these gods. However, as the Romans encountered the religions and cultures of other nations (through trade, travel, and conquest) they tried to understand the deities they encountered within a Roman context. This process, which Tacitus called the interpretatio Romana (the Roman interpretation), led many Romans to equate similarities between the gods they encountered (in say Greece) with members of their own pantheon – for example Minerva and Athene are equated for their overlapping concerns with wisdom, the arts, and related disciplines.
As more and more Gods were encountered, this Roman interpretation eventually led to a complex web of understanding and confluences between strictly Roman deities and cults and the religions of those they encountered. In some cases this could result in process called syncretism whereby Roman religion and the religions of the people Rome encountered (through trade, colonization, or conquest) could blend or blur together (with varying degrees of success and cohesion). See the entry on syncretism for more information. See our sections on the Interpretatio Romana and on Syncretism for more information.
There are two additional points to consider. First, Romans and Greeks are both descendants of Indo-Europeans. Both the Roman Jupiter and the Greek Zeus can be shown linguistically to descend from an Indo-European word meaning "Shining Sky Father." The Roman Vesta and the Greek Hestia may also share the same Indo-European heritage. Secondly, the Romans in their early years were greatly influenced by Etruscans whose gods were themselves equated with Hellenic deities.
Can I worship foreign gods?
Absolutely. There is nothing in the Religio preventing you from doing so. Roman soldiers, in fact, were keen on venerating local gods while on duty in exotic lands. Also, as the Romans encountered the gods, goddesses, and religious ideas of other nations they had a keen interest in understanding and respecting those traditions. Romans would often try to understand foreign deities in a Roman context. Furthermore, as in the exceptional case of Magna Mater, Rome would sometimes even propitiate the gods of enemy nations in order to win over these divine entities to the Roman way.
See the previous section as well as our sections on the Interpretatio Romana, Aren't Roman gods just Greek gods with Latin names” and Syncretism for more details.
Can I be a syncretist?
Again, there is nothing stopping you. However, be advised most of our evidence for syncretism comes from the Romano-Celtic lands of the western empire, and there is not as much information as we would like to have. Templum Deorum has a keen interest in promoting Romano-Celtic syncretism for those so inclined; but much research needs to be done. There are established precedents for Romano-Celtic syncretism in ancient Gaul and Britannia.
There exact nature and extent of Roman contact with Ireland is a topic of considerable debate. So, while there is room for discussion about the possibility of say Romano-Irish syncretism, it should be noted that there is no solid historical basis for such an approach. If you want to do something truly off the historical records, like Aztec and Roman gods, this is not out of the question, but you will most likely be on your own. Because this is not the primary focus of the Templum, we may not have many resources to assist you.
On Syncretism and the Interpretatio Romana
Syncretism (and the Interpretatio Romana) is particularly useful in our context. We are interested in Romano-Celtic paganism and how to revive the corresponding practice(s) in our modern world. The Interpretatio Romana (IR) provides an excellent way to delve into this subject in more detail: It provides a context within which to discuss evidence for historical syncretism, and it helps us get a sense of the character of these “hybrid” deities we hope to honour and respect. Let us take for example Sulis-Minerva; her shrine at Bath was extremely popular in the Ancient world. Her cult was older than the Roman temple built in her honour, but it was under Roman patronage that her cult grew and evolved to the point where she become internationally recognized. Sulis acquired many new traits by being syncretised with Minerva, and likewise Minerva’s character changed through her association with this indigenous deity: what we have is something new.
So, what role does the IR have today? It is an historical record for syncretism in the Ancient world (a roadmap), which is the ‘glue’ that holds a Romano-Celtic (Roman-German, etc) worldview together. What process did they use (most likely) in making these kinds of interpretations? Can we do likewise today? This is something groups like this need to understand (as best we can). There are no easy answers. Each case needs to be given careful – and yes cautious – consideration lest it descend into wanton eclecticism or mindless syllogism.
The Nova Roma site states the following: “Eclecticism (as opposed to historical syncreticism; combining classical Roman religion with other cultural traditions that weren't combined historically; Romano-Celtic worship is certainly appropriate, sacrifice to Mercurius-Quetzalcoatl probably isn’t).”[4] We agree that the haphazard combining of cultures, deities, and the like is undesirable at best, but we are unwilling to categorically dismiss the notion that the Roman mind might have combined Mercury with Quetzalcoatl. You can bet that a Roman trying to better understand Quetzalcoatl would almost certainly have used his own source culture as his reference for determining just that. In other words, using an IR approach would have helped him in relating to this new deity – and if successful the result would be a syncretism of the two Gods into something new. In the final analysis, here is the question: Should we do likewise, even in cases where there is no clear evidence for contact between two nations and where such an approach would be most helpful, or should we instead intentionally limit ourselves only to what examples we have in the historical record? Even where this does not seem to be a good match-up? How much is too much and where do we draw the line?
VI. RELATIONS WITH OTHERS
What do you think about Christianity and Jesus?
Prior to its official adoption as the state religion, Roman views on Christianity were varied and complex. The vehement manner in which some Christians denounced the gods and rites of the state religion caused controversy. Critics attacked Christianity on a variety of fronts: as a militant counter-culture nuisance, as an anti-intellectual and overly emotional superstition, or as an apostasy of the ancient faith of Judaism.
On the other hand, the emperor Alexander Severus purportedly venerated an image of Christ at his lararium. So, those wanting to find someway to venerate Christ or the Christian saints alongside their ancestors and deities may have a historical precedent. The Religio Romana is after all very tolerant of other approaches to the divine. However, it would seem hard to reconcile Christianity's claims of exclusive validity within a belief in the many Roman gods. One is not likely to find many Roman polytheists honouring Jesus with rites and theology that are acceptable to Paulist doctrine.
Taking the above into consideration, Templum Deorum feels the issue of how to perceive Christianity and Jesus is best left to the discretion of the individual. Our organization does not focus on Christianity or any proposed Christo-pagan religion; rather, we are dedicated to the Religio Romana and its historic associations with other polytheist faiths.
What do you think about Wicca , Neo-paganism and modern occult movements?
The Templum Deorum is not a New Age or occult group, but rather an organization dedicated to adapting the historical polytheistic faiths of Ancient Rome to modern times through scholarship, UPG and carefully considered innovations.
We in Templum Deorum welcome interested parties from any Neopagan faiths and occult movements who understand and agree with our goals and methods to join us.
What about the Celts, Germans and various other Iron Age cultures?
The people of Rome interacted with Celtic, Germanic, and assorted peoples bordering on their territory for centuries. Relations we not always amicable, but each had an undeniable influence on the political, cultural, and religious lives of the other. As Rome expanded its territories, which it often did under the precepts of pacifying hostile nations and in so doing spreading classical civilization to other nations, the religious experiences of these groups did not escape the notice of the Roman people.
Some Celts and Heathens may not appreciate ancient Romans and their modern admirers very much, given the history of wars and conquests between Romans and Iron Age tribes from Northern Europe. Other Celts and Heathens, however, are very much at home in Romanophilia, and may even try to practice a syncretic Romano-Celtic or Romano-Germanic faith. Such people may not find total acceptance in the greater Celtic and Heathen communities, but they usually find somewhat broader acceptance in the Roman community. Templum Deorum will make a point to welcome them with open arms.
See our sections on the Interpretatio Romana, Can I worship foreign gods? and Syncretism for more details.
What do modern Roman polytheists think of modern Hellenic polytheists, and vice versa?
Religio Romana and Hellenic polytheism (or Hellenismos as some call it) are different but related religions. Hellenistic culture influenced Rome from the beginning, while Roman law and architecture influenced the Greek East. There is a shared Greco-Roman legacy to Western history which is taught at classics courses around the world.
Given the overlap in reading materials and other historical sources, Polytheists from both camps frequent each other's organizations with varying levels of acceptance and interest. Nonetheless, in practice, the Religio Romana and Hellenismos are separate entities by virtue of the fact that rituals and other cultic understandings differ between them.
We in Templum Deorum openly welcome Hellenic polytheists who are interested in Roman religion.
What is Templum Deorum's relation to other Roman reconstructionist groups?
There is room in the world for different organizations, which may each have their own goals, methods and governing philosophies. The goals and objectives for the Templum Deorum are clearly stated in section I of this FAQ, and we welcome any like minded individuals or organizations to join in our cause. Templum Deorum is certainly not trying to undermine or compete with other Roman organizations - we simply wish to see the Religio Romana grow and prosper in the 21st century.
READING LIST
Roman Religion
An Introduction to Roman Religion. John Schied.
The Gods of Rome. Robert Turcan.
The Cults of the Roman Empire. Robert Turcan.
Religion in the Roman Empire. John Rives.
Dictionary of Roman Religion. Adkins and Adkins.
Roman Mythology
The Aeneid. Virgil.
The Golden Ass. Apuleius.
Metamorphoses. Ovid.
Fastii. Ovid.
Bacchus: A Biography. Andrew Dalby.
Venus: a Biography. Andrew Dalby.
Roman History and Culture (beginner)
Handbook to Life in Ancient Rome. Adkins and Adkins.
Ancient Rome: A Military and Political History. C. S. Mackay.
Ancient Rome on Five Denarii a Day. Phillip Matyszak.
Roman Art. Michael Sieble.
Roman History and Culture (intermediate)
The Roman Empire. Colin Wells.
The Roman Empire: From Severus to Constantine. Pat Southern.
Roman Sex: 100 BC - AD 250. John Clarke.
Roman Life. John R. Clarke.
The Roman Army. Patricia Southern.
Roman Women. Eve D'Ambra.
Roman Architecture. Nigel Rogers.
The Gladiators: History's Most Deadly Sport. Fik Meijer.
The Romans And Their Gods In The Age Of Augustus. M R Ogilvie.
Roman History and Culture (advanced)
Empire of Honour. J. E. Lendon.
Experiencing Rome. J. Huskinson.
The Oxford History of the Roman World. John Boardman.
Mediterranean Anarchy. Arthur M. Eckstein.
Learning Latin and Latin in Translation
Latin Via Ovid. Norman Goldman, Jacob E. Nyenhuis.
Wheelock's Latin. Wheelock.
Ovid.
Propertius.
Catullus.
etc.
General Pagan and Polytheist Studies
A World Full of Gods: An Inquiry into Polytheism. John Grier
Personal Essays
Roman Domestic Cult. Ursus. http://www.unrv.com/culture/roman-domestic-cult.php
On Being a Roman Pagan in the 29th Century. Nick Ford. http://www.manygods.org.uk/articles/traditions/29thcentury.shtml
Minerva. Nick Ford http://www.manygods.org.uk/articles/essays/Minerva.shtml
What the Brutally Repressive Romans Did for Local Paganism. Nick Ford. http://www.manygods.org.uk/articles/essays/repressive.shtml
NOTES
[1] R.H. Barrow, Prefect and Emperor: The Relationes of Symmachus A.D. 384 (Oxford University Press: 1973), 30-41. Translation of Symmachus, Relatio 3.8, 10.
[2] A. D. Lee, Pagans and Christians in Late Antiquity: a source book (New York: Routledge, 2000), 107. Translation of Themistius, Speech 5.68c-69a, 70a.
[3] Tacitus, Germania, 43. The Oxford Translation Revised, With Notes. With An Introduction by Edward Brooks, Jr., < http://ancienthistory.about.com/od/europe/l/bl_text_Tacitus_Germania.htm > 14 May 2009.
[4] “What We Are Not About.” Nova Roma, < http://www.novaroma.org/religio_romana/reconstructionism.html
>, 14 May 2009.
