Question: Who was the mother of Romulus and Remus?

Answer: Rhea Silvia

The myth of a Trojan founding with Greek influence was reconciled through an elaborate genealogy (the Latin kings of Alba Longa) with the well-known legend of Rome's founding by Romulus and Remus. The most common version of the twins' story displays several aspects of hero myth. <hl> Their mother, Rhea Silvia , had been ordered by her uncle the king to remain a virgin, in order to preserve the throne he had usurped from her father. <hl> Through divine intervention, the rightful line was restored when Rhea Silvia was impregnated by the god Mars. She gave birth to twins, who were duly exposed by order of the king but saved through a series of miraculous events.

The myth of a Trojan founding with Greek influence was reconciled through an elaborate genealogy (the Latin kings of Alba Longa) with the well-known legend of Rome's founding by Romulus and Remus. The most common version of the twins' story displays several aspects of hero myth. Their mother, <hl> Rhea Silvia <hl>, had been ordered by her uncle the king to remain a virgin, in order to preserve the throne he had usurped from her father. Through divine intervention, the rightful line was restored when Rhea Silvia was impregnated by the god Mars. She gave birth to twins, who were duly exposed by order of the king but saved through a series of miraculous events.

Their mother, <hl> Rhea Silvia <hl> , had been ordered by her uncle the king to remain a virgin, in order to preserve the throne he had usurped from her father.


Question: What god was the father of Romulus and Remus?

The myth of a Trojan founding with Greek influence was reconciled through an elaborate genealogy (the Latin kings of Alba Longa) with the well-known legend of Rome's founding by Romulus and Remus. The most common version of the twins' story displays several aspects of hero myth. Their mother, Rhea Silvia, had been ordered by her uncle the king to remain a virgin, in order to preserve the throne he had usurped from her father. Through divine intervention, the rightful line was restored when Rhea Silvia was impregnated by the god Mars. She gave birth to twins, who were duly exposed by order of the king but saved through a series of miraculous events.

Answer: Mars

The myth of a Trojan founding with Greek influence was reconciled through an elaborate genealogy (the Latin kings of Alba Longa) with the well-known legend of Rome's founding by Romulus and Remus. The most common version of the twins' story displays several aspects of hero myth. Their mother, Rhea Silvia, had been ordered by her uncle the king to remain a virgin, in order to preserve the throne he had usurped from her father. <hl> Through divine intervention, the rightful line was restored when Rhea Silvia was impregnated by the god Mars . <hl> She gave birth to twins, who were duly exposed by order of the king but saved through a series of miraculous events.

The myth of a Trojan founding with Greek influence was reconciled through an elaborate genealogy (the Latin kings of Alba Longa) with the well-known legend of Rome's founding by Romulus and Remus. The most common version of the twins' story displays several aspects of hero myth. Their mother, Rhea Silvia, had been ordered by her uncle the king to remain a virgin, in order to preserve the throne he had usurped from her father. Through divine intervention, the rightful line was restored when Rhea Silvia was impregnated by the god <hl> Mars <hl>. She gave birth to twins, who were duly exposed by order of the king but saved through a series of miraculous events.

Through divine intervention, the rightful line was restored when Rhea Silvia was impregnated by the god <hl> Mars <hl> .


Question: What type of events saved the twins of Roman myth?

Answer: miraculous

The myth of a Trojan founding with Greek influence was reconciled through an elaborate genealogy (the Latin kings of Alba Longa) with the well-known legend of Rome's founding by Romulus and Remus. The most common version of the twins' story displays several aspects of hero myth. Their mother, Rhea Silvia, had been ordered by her uncle the king to remain a virgin, in order to preserve the throne he had usurped from her father. Through divine intervention, the rightful line was restored when Rhea Silvia was impregnated by the god Mars. <hl> She gave birth to twins, who were duly exposed by order of the king but saved through a series of miraculous events. <hl>

The myth of a Trojan founding with Greek influence was reconciled through an elaborate genealogy (the Latin kings of Alba Longa) with the well-known legend of Rome's founding by Romulus and Remus. The most common version of the twins' story displays several aspects of hero myth. Their mother, Rhea Silvia, had been ordered by her uncle the king to remain a virgin, in order to preserve the throne he had usurped from her father. Through divine intervention, the rightful line was restored when Rhea Silvia was impregnated by the god Mars. She gave birth to twins, who were duly exposed by order of the king but saved through a series of <hl> miraculous <hl> events.


Question: What type of organization did Romulus establish?

Romulus was credited with several religious institutions. He founded the Consualia festival, inviting the neighbouring Sabines to participate; the ensuing rape of the Sabine women by Romulus's men further embedded both violence and cultural assimilation in Rome's myth of origins. As a successful general, Romulus is also supposed to have founded Rome's first temple to Jupiter Feretrius and offered the spolia opima, the prime spoils taken in war, in the celebration of the first Roman triumph. Spared a mortal's death, Romulus was mysteriously spirited away and deified.

Answer: religious

<hl> Romulus was credited with several religious institutions. <hl> He founded the Consualia festival, inviting the neighbouring Sabines to participate; the ensuing rape of the Sabine women by Romulus's men further embedded both violence and cultural assimilation in Rome's myth of origins. As a successful general, Romulus is also supposed to have founded Rome's first temple to Jupiter Feretrius and offered the spolia opima, the prime spoils taken in war, in the celebration of the first Roman triumph. Spared a mortal's death, Romulus was mysteriously spirited away and deified.

Romulus was credited with several <hl> religious <hl> institutions. He founded the Consualia festival, inviting the neighbouring Sabines to participate; the ensuing rape of the Sabine women by Romulus's men further embedded both violence and cultural assimilation in Rome's myth of origins. As a successful general, Romulus is also supposed to have founded Rome's first temple to Jupiter Feretrius and offered the spolia opima, the prime spoils taken in war, in the celebration of the first Roman triumph. Spared a mortal's death, Romulus was mysteriously spirited away and deified.


Question: According to myth, what god's temple did Romulus found?

Answer: Jupiter

Romulus was credited with several religious institutions. He founded the Consualia festival, inviting the neighbouring Sabines to participate; the ensuing rape of the Sabine women by Romulus's men further embedded both violence and cultural assimilation in Rome's myth of origins. <hl> As a successful general, Romulus is also supposed to have founded Rome's first temple to Jupiter Feretrius and offered the spolia opima, the prime spoils taken in war, in the celebration of the first Roman triumph. <hl> Spared a mortal's death, Romulus was mysteriously spirited away and deified.

Romulus was credited with several religious institutions. He founded the Consualia festival, inviting the neighbouring Sabines to participate; the ensuing rape of the Sabine women by Romulus's men further embedded both violence and cultural assimilation in Rome's myth of origins. As a successful general, Romulus is also supposed to have founded Rome's first temple to <hl> Jupiter <hl> Feretrius and offered the spolia opima, the prime spoils taken in war, in the celebration of the first Roman triumph. Spared a mortal's death, Romulus was mysteriously spirited away and deified.


Question: What did Romulus offer to Jupiter in the first Roman Triumph?

Answer: spoils taken in war

Romulus was credited with several religious institutions. He founded the Consualia festival, inviting the neighbouring Sabines to participate; the ensuing rape of the Sabine women by Romulus's men further embedded both violence and cultural assimilation in Rome's myth of origins. <hl> As a successful general, Romulus is also supposed to have founded Rome's first temple to Jupiter Feretrius and offered the spolia opima, the prime spoils taken in war , in the celebration of the first Roman triumph. <hl> Spared a mortal's death, Romulus was mysteriously spirited away and deified.

Romulus was credited with several religious institutions. He founded the Consualia festival, inviting the neighbouring Sabines to participate; the ensuing rape of the Sabine women by Romulus's men further embedded both violence and cultural assimilation in Rome's myth of origins. As a successful general, Romulus is also supposed to have founded Rome's first temple to Jupiter Feretrius and offered the spolia opima, the prime <hl> spoils taken in war <hl>, in the celebration of the first Roman triumph. Spared a mortal's death, Romulus was mysteriously spirited away and deified.

As a successful general, Romulus is also supposed to have founded Rome's first temple to Jupiter Feretrius and offered the spolia opima, the prime <hl> spoils taken in war <hl> , in the celebration of the first Roman triumph.


Question: What religious festival did Romulus found?

Answer: Consualia

Romulus was credited with several religious institutions. <hl> He founded the Consualia festival, inviting the neighbouring Sabines to participate; the ensuing rape of the Sabine women by Romulus's men further embedded both violence and cultural assimilation in Rome's myth of origins. <hl> As a successful general, Romulus is also supposed to have founded Rome's first temple to Jupiter Feretrius and offered the spolia opima, the prime spoils taken in war, in the celebration of the first Roman triumph. Spared a mortal's death, Romulus was mysteriously spirited away and deified.

Romulus was credited with several religious institutions. He founded the <hl> Consualia <hl> festival, inviting the neighbouring Sabines to participate; the ensuing rape of the Sabine women by Romulus's men further embedded both violence and cultural assimilation in Rome's myth of origins. As a successful general, Romulus is also supposed to have founded Rome's first temple to Jupiter Feretrius and offered the spolia opima, the prime spoils taken in war, in the celebration of the first Roman triumph. Spared a mortal's death, Romulus was mysteriously spirited away and deified.


Question: Instead of death, what happened to Romulus?

Answer: deified

Romulus was credited with several religious institutions. He founded the Consualia festival, inviting the neighbouring Sabines to participate; the ensuing rape of the Sabine women by Romulus's men further embedded both violence and cultural assimilation in Rome's myth of origins. As a successful general, Romulus is also supposed to have founded Rome's first temple to Jupiter Feretrius and offered the spolia opima, the prime spoils taken in war, in the celebration of the first Roman triumph. <hl> Spared a mortal's death, Romulus was mysteriously spirited away and deified . <hl>

Romulus was credited with several religious institutions. He founded the Consualia festival, inviting the neighbouring Sabines to participate; the ensuing rape of the Sabine women by Romulus's men further embedded both violence and cultural assimilation in Rome's myth of origins. As a successful general, Romulus is also supposed to have founded Rome's first temple to Jupiter Feretrius and offered the spolia opima, the prime spoils taken in war, in the celebration of the first Roman triumph. Spared a mortal's death, Romulus was mysteriously spirited away and <hl> deified <hl>.

Spared a mortal's death, Romulus was mysteriously spirited away and <hl> deified <hl> .


Question: To what were the first kings of Rome associated?

Each of Rome's legendary or semi-legendary kings was associated with one or more religious institutions still known to the later Republic. Tullus Hostilius and Ancus Marcius instituted the fetial priests. The first "outsider" Etruscan king, Lucius Tarquinius Priscus, founded a Capitoline temple to the triad Jupiter, Juno and Minerva which served as the model for the highest official cult throughout the Roman world. The benevolent, divinely fathered Servius Tullius established the Latin League, its Aventine Temple to Diana, and the Compitalia to mark his social reforms. Servius Tullius was murdered and succeeded by the arrogant Tarquinius Superbus, whose expulsion marked the beginning of Rome as a republic with annually elected magistrates.

Answer: religious institutions

<hl> Each of Rome's legendary or semi-legendary kings was associated with one or more religious institutions still known to the later Republic. <hl> Tullus Hostilius and Ancus Marcius instituted the fetial priests. The first "outsider" Etruscan king, Lucius Tarquinius Priscus, founded a Capitoline temple to the triad Jupiter, Juno and Minerva which served as the model for the highest official cult throughout the Roman world. The benevolent, divinely fathered Servius Tullius established the Latin League, its Aventine Temple to Diana, and the Compitalia to mark his social reforms. Servius Tullius was murdered and succeeded by the arrogant Tarquinius Superbus, whose expulsion marked the beginning of Rome as a republic with annually elected magistrates.

Each of Rome's legendary or semi-legendary kings was associated with one or more <hl> religious institutions <hl> still known to the later Republic. Tullus Hostilius and Ancus Marcius instituted the fetial priests. The first "outsider" Etruscan king, Lucius Tarquinius Priscus, founded a Capitoline temple to the triad Jupiter, Juno and Minerva which served as the model for the highest official cult throughout the Roman world. The benevolent, divinely fathered Servius Tullius established the Latin League, its Aventine Temple to Diana, and the Compitalia to mark his social reforms. Servius Tullius was murdered and succeeded by the arrogant Tarquinius Superbus, whose expulsion marked the beginning of Rome as a republic with annually elected magistrates.


Question: To what group of deities did Lucius Tarquinius Priscus establish a temple?

Answer: Jupiter, Juno and Minerva

Each of Rome's legendary or semi-legendary kings was associated with one or more religious institutions still known to the later Republic. Tullus Hostilius and Ancus Marcius instituted the fetial priests. <hl> The first "outsider" Etruscan king, Lucius Tarquinius Priscus, founded a Capitoline temple to the triad Jupiter, Juno and Minerva which served as the model for the highest official cult throughout the Roman world. <hl> The benevolent, divinely fathered Servius Tullius established the Latin League, its Aventine Temple to Diana, and the Compitalia to mark his social reforms. Servius Tullius was murdered and succeeded by the arrogant Tarquinius Superbus, whose expulsion marked the beginning of Rome as a republic with annually elected magistrates.

Each of Rome's legendary or semi-legendary kings was associated with one or more religious institutions still known to the later Republic. Tullus Hostilius and Ancus Marcius instituted the fetial priests. The first "outsider" Etruscan king, Lucius Tarquinius Priscus, founded a Capitoline temple to the triad <hl> Jupiter, Juno and Minerva <hl> which served as the model for the highest official cult throughout the Roman world. The benevolent, divinely fathered Servius Tullius established the Latin League, its Aventine Temple to Diana, and the Compitalia to mark his social reforms. Servius Tullius was murdered and succeeded by the arrogant Tarquinius Superbus, whose expulsion marked the beginning of Rome as a republic with annually elected magistrates.


Question: The removal of whom marked the beginning of the Roman Republic?

Answer: Tarquinius Superbus

Each of Rome's legendary or semi-legendary kings was associated with one or more religious institutions still known to the later Republic. Tullus Hostilius and Ancus Marcius instituted the fetial priests. The first "outsider" Etruscan king, Lucius Tarquinius Priscus, founded a Capitoline temple to the triad Jupiter, Juno and Minerva which served as the model for the highest official cult throughout the Roman world. The benevolent, divinely fathered Servius Tullius established the Latin League, its Aventine Temple to Diana, and the Compitalia to mark his social reforms. <hl> Servius Tullius was murdered and succeeded by the arrogant Tarquinius Superbus , whose expulsion marked the beginning of Rome as a republic with annually elected magistrates. <hl>

Each of Rome's legendary or semi-legendary kings was associated with one or more religious institutions still known to the later Republic. Tullus Hostilius and Ancus Marcius instituted the fetial priests. The first "outsider" Etruscan king, Lucius Tarquinius Priscus, founded a Capitoline temple to the triad Jupiter, Juno and Minerva which served as the model for the highest official cult throughout the Roman world. The benevolent, divinely fathered Servius Tullius established the Latin League, its Aventine Temple to Diana, and the Compitalia to mark his social reforms. Servius Tullius was murdered and succeeded by the arrogant <hl> Tarquinius Superbus <hl>, whose expulsion marked the beginning of Rome as a republic with annually elected magistrates.

Servius Tullius was murdered and succeeded by the arrogant <hl> Tarquinius Superbus <hl> , whose expulsion marked the beginning of Rome as a republic with annually elected magistrates.


Question: Where was the temple to the triad gods established?

Answer: Capitoline

Each of Rome's legendary or semi-legendary kings was associated with one or more religious institutions still known to the later Republic. Tullus Hostilius and Ancus Marcius instituted the fetial priests. <hl> The first "outsider" Etruscan king, Lucius Tarquinius Priscus, founded a Capitoline temple to the triad Jupiter, Juno and Minerva which served as the model for the highest official cult throughout the Roman world. <hl> The benevolent, divinely fathered Servius Tullius established the Latin League, its Aventine Temple to Diana, and the Compitalia to mark his social reforms. Servius Tullius was murdered and succeeded by the arrogant Tarquinius Superbus, whose expulsion marked the beginning of Rome as a republic with annually elected magistrates.

Each of Rome's legendary or semi-legendary kings was associated with one or more religious institutions still known to the later Republic. Tullus Hostilius and Ancus Marcius instituted the fetial priests. The first "outsider" Etruscan king, Lucius Tarquinius Priscus, founded a <hl> Capitoline <hl> temple to the triad Jupiter, Juno and Minerva which served as the model for the highest official cult throughout the Roman world. The benevolent, divinely fathered Servius Tullius established the Latin League, its Aventine Temple to Diana, and the Compitalia to mark his social reforms. Servius Tullius was murdered and succeeded by the arrogant Tarquinius Superbus, whose expulsion marked the beginning of Rome as a republic with annually elected magistrates.


Question: What organization did Servius Tullius found?

Answer: Latin League,

Each of Rome's legendary or semi-legendary kings was associated with one or more religious institutions still known to the later Republic. Tullus Hostilius and Ancus Marcius instituted the fetial priests. The first "outsider" Etruscan king, Lucius Tarquinius Priscus, founded a Capitoline temple to the triad Jupiter, Juno and Minerva which served as the model for the highest official cult throughout the Roman world. <hl> The benevolent, divinely fathered Servius Tullius established the Latin League, its Aventine Temple to Diana, and the Compitalia to mark his social reforms. <hl> Servius Tullius was murdered and succeeded by the arrogant Tarquinius Superbus, whose expulsion marked the beginning of Rome as a republic with annually elected magistrates.

Each of Rome's legendary or semi-legendary kings was associated with one or more religious institutions still known to the later Republic. Tullus Hostilius and Ancus Marcius instituted the fetial priests. The first "outsider" Etruscan king, Lucius Tarquinius Priscus, founded a Capitoline temple to the triad Jupiter, Juno and Minerva which served as the model for the highest official cult throughout the Roman world. The benevolent, divinely fathered Servius Tullius established the <hl> Latin League, <hl> its Aventine Temple to Diana, and the Compitalia to mark his social reforms. Servius Tullius was murdered and succeeded by the arrogant Tarquinius Superbus, whose expulsion marked the beginning of Rome as a republic with annually elected magistrates.


Question: What type of myth did Rome not have?

Rome offers no native creation myth, and little mythography to explain the character of its deities, their mutual relationships or their interactions with the human world, but Roman theology acknowledged that di immortales (immortal gods) ruled all realms of the heavens and earth. There were gods of the upper heavens, gods of the underworld and a myriad of lesser deities between. Some evidently favoured Rome because Rome honoured them, but none were intrinsically, irredeemably foreign or alien. The political, cultural and religious coherence of an emergent Roman super-state required a broad, inclusive and flexible network of lawful cults. At different times and in different places, the sphere of influence, character and functions of a divine being could expand, overlap with those of others, and be redefined as Roman. Change was embedded within existing traditions.

Answer: creation

<hl> Rome offers no native creation myth, and little mythography to explain the character of its deities, their mutual relationships or their interactions with the human world, but Roman theology acknowledged that di immortales (immortal gods) ruled all realms of the heavens and earth. <hl> There were gods of the upper heavens, gods of the underworld and a myriad of lesser deities between. Some evidently favoured Rome because Rome honoured them, but none were intrinsically, irredeemably foreign or alien. The political, cultural and religious coherence of an emergent Roman super-state required a broad, inclusive and flexible network of lawful cults. At different times and in different places, the sphere of influence, character and functions of a divine being could expand, overlap with those of others, and be redefined as Roman. Change was embedded within existing traditions.

Rome offers no native <hl> creation <hl> myth, and little mythography to explain the character of its deities, their mutual relationships or their interactions with the human world, but Roman theology acknowledged that di immortales (immortal gods) ruled all realms of the heavens and earth. There were gods of the upper heavens, gods of the underworld and a myriad of lesser deities between. Some evidently favoured Rome because Rome honoured them, but none were intrinsically, irredeemably foreign or alien. The political, cultural and religious coherence of an emergent Roman super-state required a broad, inclusive and flexible network of lawful cults. At different times and in different places, the sphere of influence, character and functions of a divine being could expand, overlap with those of others, and be redefined as Roman. Change was embedded within existing traditions.


Question: To the Romans who ruled all aspects of heaven and earth?

Answer: immortal gods

<hl> Rome offers no native creation myth, and little mythography to explain the character of its deities, their mutual relationships or their interactions with the human world, but Roman theology acknowledged that di immortales ( immortal gods ) ruled all realms of the heavens and earth. <hl> There were gods of the upper heavens, gods of the underworld and a myriad of lesser deities between. Some evidently favoured Rome because Rome honoured them, but none were intrinsically, irredeemably foreign or alien. The political, cultural and religious coherence of an emergent Roman super-state required a broad, inclusive and flexible network of lawful cults. At different times and in different places, the sphere of influence, character and functions of a divine being could expand, overlap with those of others, and be redefined as Roman. Change was embedded within existing traditions.

Rome offers no native creation myth, and little mythography to explain the character of its deities, their mutual relationships or their interactions with the human world, but Roman theology acknowledged that di immortales (<hl> immortal gods <hl>) ruled all realms of the heavens and earth. There were gods of the upper heavens, gods of the underworld and a myriad of lesser deities between. Some evidently favoured Rome because Rome honoured them, but none were intrinsically, irredeemably foreign or alien. The political, cultural and religious coherence of an emergent Roman super-state required a broad, inclusive and flexible network of lawful cults. At different times and in different places, the sphere of influence, character and functions of a divine being could expand, overlap with those of others, and be redefined as Roman. Change was embedded within existing traditions.

Rome offers no native creation myth, and little mythography to explain the character of its deities, their mutual relationships or their interactions with the human world, but Roman theology acknowledged that di immortales ( <hl> immortal gods <hl> ) ruled all realms of the heavens and earth.


Question: What did the Romans do for those deities that favored Rome?

Answer: Rome honoured them

Rome offers no native creation myth, and little mythography to explain the character of its deities, their mutual relationships or their interactions with the human world, but Roman theology acknowledged that di immortales (immortal gods) ruled all realms of the heavens and earth. There were gods of the upper heavens, gods of the underworld and a myriad of lesser deities between. <hl> Some evidently favoured Rome because Rome honoured them , but none were intrinsically, irredeemably foreign or alien. <hl> The political, cultural and religious coherence of an emergent Roman super-state required a broad, inclusive and flexible network of lawful cults. At different times and in different places, the sphere of influence, character and functions of a divine being could expand, overlap with those of others, and be redefined as Roman. Change was embedded within existing traditions.

Rome offers no native creation myth, and little mythography to explain the character of its deities, their mutual relationships or their interactions with the human world, but Roman theology acknowledged that di immortales (immortal gods) ruled all realms of the heavens and earth. There were gods of the upper heavens, gods of the underworld and a myriad of lesser deities between. Some evidently favoured Rome because <hl> Rome honoured them <hl>, but none were intrinsically, irredeemably foreign or alien. The political, cultural and religious coherence of an emergent Roman super-state required a broad, inclusive and flexible network of lawful cults. At different times and in different places, the sphere of influence, character and functions of a divine being could expand, overlap with those of others, and be redefined as Roman. Change was embedded within existing traditions.

Some evidently favoured Rome because <hl> Rome honoured them <hl> , but none were intrinsically, irredeemably foreign or alien.


Question: What did Rome make the myriad various cults?

Answer: lawful

Rome offers no native creation myth, and little mythography to explain the character of its deities, their mutual relationships or their interactions with the human world, but Roman theology acknowledged that di immortales (immortal gods) ruled all realms of the heavens and earth. There were gods of the upper heavens, gods of the underworld and a myriad of lesser deities between. Some evidently favoured Rome because Rome honoured them, but none were intrinsically, irredeemably foreign or alien. <hl> The political, cultural and religious coherence of an emergent Roman super-state required a broad, inclusive and flexible network of lawful cults. <hl> At different times and in different places, the sphere of influence, character and functions of a divine being could expand, overlap with those of others, and be redefined as Roman. Change was embedded within existing traditions.

Rome offers no native creation myth, and little mythography to explain the character of its deities, their mutual relationships or their interactions with the human world, but Roman theology acknowledged that di immortales (immortal gods) ruled all realms of the heavens and earth. There were gods of the upper heavens, gods of the underworld and a myriad of lesser deities between. Some evidently favoured Rome because Rome honoured them, but none were intrinsically, irredeemably foreign or alien. The political, cultural and religious coherence of an emergent Roman super-state required a broad, inclusive and flexible network of <hl> lawful <hl> cults. At different times and in different places, the sphere of influence, character and functions of a divine being could expand, overlap with those of others, and be redefined as Roman. Change was embedded within existing traditions.


Question: What was basic facet of Roman religious experience?

Answer: Change

Rome offers no native creation myth, and little mythography to explain the character of its deities, their mutual relationships or their interactions with the human world, but Roman theology acknowledged that di immortales (immortal gods) ruled all realms of the heavens and earth. There were gods of the upper heavens, gods of the underworld and a myriad of lesser deities between. Some evidently favoured Rome because Rome honoured them, but none were intrinsically, irredeemably foreign or alien. The political, cultural and religious coherence of an emergent Roman super-state required a broad, inclusive and flexible network of lawful cults. At different times and in different places, the sphere of influence, character and functions of a divine being could expand, overlap with those of others, and be redefined as Roman. <hl> Change was embedded within existing traditions. <hl>

Rome offers no native creation myth, and little mythography to explain the character of its deities, their mutual relationships or their interactions with the human world, but Roman theology acknowledged that di immortales (immortal gods) ruled all realms of the heavens and earth. There were gods of the upper heavens, gods of the underworld and a myriad of lesser deities between. Some evidently favoured Rome because Rome honoured them, but none were intrinsically, irredeemably foreign or alien. The political, cultural and religious coherence of an emergent Roman super-state required a broad, inclusive and flexible network of lawful cults. At different times and in different places, the sphere of influence, character and functions of a divine being could expand, overlap with those of others, and be redefined as Roman. <hl> Change <hl> was embedded within existing traditions.


Question: To the Romans who was the most powerful of the gods?

Several versions of a semi-official, structured pantheon were developed during the political, social and religious instability of the Late Republican era. Jupiter, the most powerful of all gods and "the fount of the auspices upon which the relationship of the city with the gods rested", consistently personified the divine authority of Rome's highest offices, internal organization and external relations. During the archaic and early Republican eras, he shared his temple, some aspects of cult and several divine characteristics with Mars and Quirinus, who were later replaced by Juno and Minerva. A conceptual tendency toward triads may be indicated by the later agricultural or plebeian triad of Ceres, Liber and Libera, and by some of the complementary threefold deity-groupings of Imperial cult. Other major and minor deities could be single, coupled, or linked retrospectively through myths of divine marriage and sexual adventure. These later Roman pantheistic hierarchies are part literary and mythographic, part philosophical creations, and often Greek in origin. The Hellenization of Latin literature and culture supplied literary and artistic models for reinterpreting Roman deities in light of the Greek Olympians, and promoted a sense that the two cultures had a shared heritage.

Answer: Jupiter

Several versions of a semi-official, structured pantheon were developed during the political, social and religious instability of the Late Republican era. <hl> Jupiter , the most powerful of all gods and "the fount of the auspices upon which the relationship of the city with the gods rested", consistently personified the divine authority of Rome's highest offices, internal organization and external relations. <hl> During the archaic and early Republican eras, he shared his temple, some aspects of cult and several divine characteristics with Mars and Quirinus, who were later replaced by Juno and Minerva. A conceptual tendency toward triads may be indicated by the later agricultural or plebeian triad of Ceres, Liber and Libera, and by some of the complementary threefold deity-groupings of Imperial cult. Other major and minor deities could be single, coupled, or linked retrospectively through myths of divine marriage and sexual adventure. These later Roman pantheistic hierarchies are part literary and mythographic, part philosophical creations, and often Greek in origin. The Hellenization of Latin literature and culture supplied literary and artistic models for reinterpreting Roman deities in light of the Greek Olympians, and promoted a sense that the two cultures had a shared heritage.

Several versions of a semi-official, structured pantheon were developed during the political, social and religious instability of the Late Republican era. <hl> Jupiter <hl>, the most powerful of all gods and "the fount of the auspices upon which the relationship of the city with the gods rested", consistently personified the divine authority of Rome's highest offices, internal organization and external relations. During the archaic and early Republican eras, he shared his temple, some aspects of cult and several divine characteristics with Mars and Quirinus, who were later replaced by Juno and Minerva. A conceptual tendency toward triads may be indicated by the later agricultural or plebeian triad of Ceres, Liber and Libera, and by some of the complementary threefold deity-groupings of Imperial cult. Other major and minor deities could be single, coupled, or linked retrospectively through myths of divine marriage and sexual adventure. These later Roman pantheistic hierarchies are part literary and mythographic, part philosophical creations, and often Greek in origin. The Hellenization of Latin literature and culture supplied literary and artistic models for reinterpreting Roman deities in light of the Greek Olympians, and promoted a sense that the two cultures had a shared heritage.

<hl> Jupiter <hl> , the most powerful of all gods and "the fount of the auspices upon which the relationship of the city with the gods rested", consistently personified the divine authority of Rome's highest offices, internal organization and external relations.


Question: What did Jupiter personify in regards to Rome's highest offices?

Answer: divine authority

Several versions of a semi-official, structured pantheon were developed during the political, social and religious instability of the Late Republican era. <hl> Jupiter, the most powerful of all gods and "the fount of the auspices upon which the relationship of the city with the gods rested", consistently personified the divine authority of Rome's highest offices, internal organization and external relations. <hl> During the archaic and early Republican eras, he shared his temple, some aspects of cult and several divine characteristics with Mars and Quirinus, who were later replaced by Juno and Minerva. A conceptual tendency toward triads may be indicated by the later agricultural or plebeian triad of Ceres, Liber and Libera, and by some of the complementary threefold deity-groupings of Imperial cult. Other major and minor deities could be single, coupled, or linked retrospectively through myths of divine marriage and sexual adventure. These later Roman pantheistic hierarchies are part literary and mythographic, part philosophical creations, and often Greek in origin. The Hellenization of Latin literature and culture supplied literary and artistic models for reinterpreting Roman deities in light of the Greek Olympians, and promoted a sense that the two cultures had a shared heritage.

Several versions of a semi-official, structured pantheon were developed during the political, social and religious instability of the Late Republican era. Jupiter, the most powerful of all gods and "the fount of the auspices upon which the relationship of the city with the gods rested", consistently personified the <hl> divine authority <hl> of Rome's highest offices, internal organization and external relations. During the archaic and early Republican eras, he shared his temple, some aspects of cult and several divine characteristics with Mars and Quirinus, who were later replaced by Juno and Minerva. A conceptual tendency toward triads may be indicated by the later agricultural or plebeian triad of Ceres, Liber and Libera, and by some of the complementary threefold deity-groupings of Imperial cult. Other major and minor deities could be single, coupled, or linked retrospectively through myths of divine marriage and sexual adventure. These later Roman pantheistic hierarchies are part literary and mythographic, part philosophical creations, and often Greek in origin. The Hellenization of Latin literature and culture supplied literary and artistic models for reinterpreting Roman deities in light of the Greek Olympians, and promoted a sense that the two cultures had a shared heritage.


Question: What gods did Juno and Minerva replace in Roman religious practice?

Answer: Mars and Quirinus

Several versions of a semi-official, structured pantheon were developed during the political, social and religious instability of the Late Republican era. Jupiter, the most powerful of all gods and "the fount of the auspices upon which the relationship of the city with the gods rested", consistently personified the divine authority of Rome's highest offices, internal organization and external relations. <hl> During the archaic and early Republican eras, he shared his temple, some aspects of cult and several divine characteristics with Mars and Quirinus , who were later replaced by Juno and Minerva. <hl> A conceptual tendency toward triads may be indicated by the later agricultural or plebeian triad of Ceres, Liber and Libera, and by some of the complementary threefold deity-groupings of Imperial cult. Other major and minor deities could be single, coupled, or linked retrospectively through myths of divine marriage and sexual adventure. These later Roman pantheistic hierarchies are part literary and mythographic, part philosophical creations, and often Greek in origin. The Hellenization of Latin literature and culture supplied literary and artistic models for reinterpreting Roman deities in light of the Greek Olympians, and promoted a sense that the two cultures had a shared heritage.

Several versions of a semi-official, structured pantheon were developed during the political, social and religious instability of the Late Republican era. Jupiter, the most powerful of all gods and "the fount of the auspices upon which the relationship of the city with the gods rested", consistently personified the divine authority of Rome's highest offices, internal organization and external relations. During the archaic and early Republican eras, he shared his temple, some aspects of cult and several divine characteristics with <hl> Mars and Quirinus <hl>, who were later replaced by Juno and Minerva. A conceptual tendency toward triads may be indicated by the later agricultural or plebeian triad of Ceres, Liber and Libera, and by some of the complementary threefold deity-groupings of Imperial cult. Other major and minor deities could be single, coupled, or linked retrospectively through myths of divine marriage and sexual adventure. These later Roman pantheistic hierarchies are part literary and mythographic, part philosophical creations, and often Greek in origin. The Hellenization of Latin literature and culture supplied literary and artistic models for reinterpreting Roman deities in light of the Greek Olympians, and promoted a sense that the two cultures had a shared heritage.

During the archaic and early Republican eras, he shared his temple, some aspects of cult and several divine characteristics with <hl> Mars and Quirinus <hl> , who were later replaced by Juno and Minerva.


Question: From where does the practice of linking various gods into grouping come?

Answer: Greek in origin

Several versions of a semi-official, structured pantheon were developed during the political, social and religious instability of the Late Republican era. Jupiter, the most powerful of all gods and "the fount of the auspices upon which the relationship of the city with the gods rested", consistently personified the divine authority of Rome's highest offices, internal organization and external relations. During the archaic and early Republican eras, he shared his temple, some aspects of cult and several divine characteristics with Mars and Quirinus, who were later replaced by Juno and Minerva. A conceptual tendency toward triads may be indicated by the later agricultural or plebeian triad of Ceres, Liber and Libera, and by some of the complementary threefold deity-groupings of Imperial cult. Other major and minor deities could be single, coupled, or linked retrospectively through myths of divine marriage and sexual adventure. <hl> These later Roman pantheistic hierarchies are part literary and mythographic, part philosophical creations, and often Greek in origin . <hl> The Hellenization of Latin literature and culture supplied literary and artistic models for reinterpreting Roman deities in light of the Greek Olympians, and promoted a sense that the two cultures had a shared heritage.

Several versions of a semi-official, structured pantheon were developed during the political, social and religious instability of the Late Republican era. Jupiter, the most powerful of all gods and "the fount of the auspices upon which the relationship of the city with the gods rested", consistently personified the divine authority of Rome's highest offices, internal organization and external relations. During the archaic and early Republican eras, he shared his temple, some aspects of cult and several divine characteristics with Mars and Quirinus, who were later replaced by Juno and Minerva. A conceptual tendency toward triads may be indicated by the later agricultural or plebeian triad of Ceres, Liber and Libera, and by some of the complementary threefold deity-groupings of Imperial cult. Other major and minor deities could be single, coupled, or linked retrospectively through myths of divine marriage and sexual adventure. These later Roman pantheistic hierarchies are part literary and mythographic, part philosophical creations, and often <hl> Greek in origin <hl>. The Hellenization of Latin literature and culture supplied literary and artistic models for reinterpreting Roman deities in light of the Greek Olympians, and promoted a sense that the two cultures had a shared heritage.

These later Roman pantheistic hierarchies are part literary and mythographic, part philosophical creations, and often <hl> Greek in origin <hl> .


Question: Of what did the linking of Greek and Roman deities promote a feeling?

Answer: heritage

Several versions of a semi-official, structured pantheon were developed during the political, social and religious instability of the Late Republican era. Jupiter, the most powerful of all gods and "the fount of the auspices upon which the relationship of the city with the gods rested", consistently personified the divine authority of Rome's highest offices, internal organization and external relations. During the archaic and early Republican eras, he shared his temple, some aspects of cult and several divine characteristics with Mars and Quirinus, who were later replaced by Juno and Minerva. A conceptual tendency toward triads may be indicated by the later agricultural or plebeian triad of Ceres, Liber and Libera, and by some of the complementary threefold deity-groupings of Imperial cult. Other major and minor deities could be single, coupled, or linked retrospectively through myths of divine marriage and sexual adventure. These later Roman pantheistic hierarchies are part literary and mythographic, part philosophical creations, and often Greek in origin. <hl> The Hellenization of Latin literature and culture supplied literary and artistic models for reinterpreting Roman deities in light of the Greek Olympians, and promoted a sense that the two cultures had a shared heritage . <hl>

Several versions of a semi-official, structured pantheon were developed during the political, social and religious instability of the Late Republican era. Jupiter, the most powerful of all gods and "the fount of the auspices upon which the relationship of the city with the gods rested", consistently personified the divine authority of Rome's highest offices, internal organization and external relations. During the archaic and early Republican eras, he shared his temple, some aspects of cult and several divine characteristics with Mars and Quirinus, who were later replaced by Juno and Minerva. A conceptual tendency toward triads may be indicated by the later agricultural or plebeian triad of Ceres, Liber and Libera, and by some of the complementary threefold deity-groupings of Imperial cult. Other major and minor deities could be single, coupled, or linked retrospectively through myths of divine marriage and sexual adventure. These later Roman pantheistic hierarchies are part literary and mythographic, part philosophical creations, and often Greek in origin. The Hellenization of Latin literature and culture supplied literary and artistic models for reinterpreting Roman deities in light of the Greek Olympians, and promoted a sense that the two cultures had a shared <hl> heritage <hl>.

The Hellenization of Latin literature and culture supplied literary and artistic models for reinterpreting Roman deities in light of the Greek Olympians, and promoted a sense that the two cultures had a shared <hl> heritage <hl> .


Question: What type of religious practices outnumbered the state observances?

The impressive, costly, and centralised rites to the deities of the Roman state were vastly outnumbered in everyday life by commonplace religious observances pertaining to an individual's domestic and personal deities, the patron divinities of Rome's various neighborhoods and communities, and the often idiosyncratic blends of official, unofficial, local and personal cults that characterised lawful Roman religion. In this spirit, a provincial Roman citizen who made the long journey from Bordeaux to Italy to consult the Sibyl at Tibur did not neglect his devotion to his own goddess from home:

Answer: commonplace

<hl> The impressive, costly, and centralised rites to the deities of the Roman state were vastly outnumbered in everyday life by commonplace religious observances pertaining to an individual's domestic and personal deities, the patron divinities of Rome's various neighborhoods and communities, and the often idiosyncratic blends of official, unofficial, local and personal cults that characterised lawful Roman religion. <hl> In this spirit, a provincial Roman citizen who made the long journey from Bordeaux to Italy to consult the Sibyl at Tibur did not neglect his devotion to his own goddess from home:

The impressive, costly, and centralised rites to the deities of the Roman state were vastly outnumbered in everyday life by <hl> commonplace <hl> religious observances pertaining to an individual's domestic and personal deities, the patron divinities of Rome's various neighborhoods and communities, and the often idiosyncratic blends of official, unofficial, local and personal cults that characterised lawful Roman religion. In this spirit, a provincial Roman citizen who made the long journey from Bordeaux to Italy to consult the Sibyl at Tibur did not neglect his devotion to his own goddess from home:


Question: To what did the mixture of official and individual religious practices pertain?

Answer: lawful Roman

<hl> The impressive, costly, and centralised rites to the deities of the Roman state were vastly outnumbered in everyday life by commonplace religious observances pertaining to an individual's domestic and personal deities, the patron divinities of Rome's various neighborhoods and communities, and the often idiosyncratic blends of official, unofficial, local and personal cults that characterised lawful Roman religion. <hl> In this spirit, a provincial Roman citizen who made the long journey from Bordeaux to Italy to consult the Sibyl at Tibur did not neglect his devotion to his own goddess from home:

The impressive, costly, and centralised rites to the deities of the Roman state were vastly outnumbered in everyday life by commonplace religious observances pertaining to an individual's domestic and personal deities, the patron divinities of Rome's various neighborhoods and communities, and the often idiosyncratic blends of official, unofficial, local and personal cults that characterised <hl> lawful Roman <hl> religion. In this spirit, a provincial Roman citizen who made the long journey from Bordeaux to Italy to consult the Sibyl at Tibur did not neglect his devotion to his own goddess from home:


Question: What were the characteristics of state religious observances?

Answer: impressive, costly, and centralised

<hl> The impressive, costly, and centralised rites to the deities of the Roman state were vastly outnumbered in everyday life by commonplace religious observances pertaining to an individual's domestic and personal deities, the patron divinities of Rome's various neighborhoods and communities, and the often idiosyncratic blends of official, unofficial, local and personal cults that characterised lawful Roman religion. <hl> In this spirit, a provincial Roman citizen who made the long journey from Bordeaux to Italy to consult the Sibyl at Tibur did not neglect his devotion to his own goddess from home:

The <hl> impressive, costly, and centralised <hl> rites to the deities of the Roman state were vastly outnumbered in everyday life by commonplace religious observances pertaining to an individual's domestic and personal deities, the patron divinities of Rome's various neighborhoods and communities, and the often idiosyncratic blends of official, unofficial, local and personal cults that characterised lawful Roman religion. In this spirit, a provincial Roman citizen who made the long journey from Bordeaux to Italy to consult the Sibyl at Tibur did not neglect his devotion to his own goddess from home:


Question: Who made the choices of personal religious practices in Rome?

Answer: individual

<hl> The impressive, costly, and centralised rites to the deities of the Roman state were vastly outnumbered in everyday life by commonplace religious observances pertaining to an individual 's domestic and personal deities, the patron divinities of Rome's various neighborhoods and communities, and the often idiosyncratic blends of official, unofficial, local and personal cults that characterised lawful Roman religion. <hl> In this spirit, a provincial Roman citizen who made the long journey from Bordeaux to Italy to consult the Sibyl at Tibur did not neglect his devotion to his own goddess from home:

The impressive, costly, and centralised rites to the deities of the Roman state were vastly outnumbered in everyday life by commonplace religious observances pertaining to an <hl> individual <hl>'s domestic and personal deities, the patron divinities of Rome's various neighborhoods and communities, and the often idiosyncratic blends of official, unofficial, local and personal cults that characterised lawful Roman religion. In this spirit, a provincial Roman citizen who made the long journey from Bordeaux to Italy to consult the Sibyl at Tibur did not neglect his devotion to his own goddess from home:

The impressive, costly, and centralised rites to the deities of the Roman state were vastly outnumbered in everyday life by commonplace religious observances pertaining to an <hl> individual <hl> 's domestic and personal deities, the patron divinities of Rome's various neighborhoods and communities, and the often idiosyncratic blends of official, unofficial, local and personal cults that characterised lawful Roman religion.


Question: What type of deities did Roman communities have?

Answer: patron

<hl> The impressive, costly, and centralised rites to the deities of the Roman state were vastly outnumbered in everyday life by commonplace religious observances pertaining to an individual's domestic and personal deities, the patron divinities of Rome's various neighborhoods and communities, and the often idiosyncratic blends of official, unofficial, local and personal cults that characterised lawful Roman religion. <hl> In this spirit, a provincial Roman citizen who made the long journey from Bordeaux to Italy to consult the Sibyl at Tibur did not neglect his devotion to his own goddess from home:

The impressive, costly, and centralised rites to the deities of the Roman state were vastly outnumbered in everyday life by commonplace religious observances pertaining to an individual's domestic and personal deities, the <hl> patron <hl> divinities of Rome's various neighborhoods and communities, and the often idiosyncratic blends of official, unofficial, local and personal cults that characterised lawful Roman religion. In this spirit, a provincial Roman citizen who made the long journey from Bordeaux to Italy to consult the Sibyl at Tibur did not neglect his devotion to his own goddess from home:


Question: How many religious celebrations did Rome have?

Roman calendars show roughly forty annual religious festivals. Some lasted several days, others a single day or less: sacred days (dies fasti) outnumbered "non-sacred" days (dies nefasti). A comparison of surviving Roman religious calendars suggests that official festivals were organized according to broad seasonal groups that allowed for different local traditions. Some of the most ancient and popular festivals incorporated ludi ("games," such as chariot races and theatrical performances), with examples including those held at Palestrina in honour of Fortuna Primigenia during Compitalia, and the Ludi Romani in honour of Liber. Other festivals may have required only the presence and rites of their priests and acolytes, or particular groups, such as women at the Bona Dea rites.

Answer: forty

<hl> Roman calendars show roughly forty annual religious festivals. <hl> Some lasted several days, others a single day or less: sacred days (dies fasti) outnumbered "non-sacred" days (dies nefasti). A comparison of surviving Roman religious calendars suggests that official festivals were organized according to broad seasonal groups that allowed for different local traditions. Some of the most ancient and popular festivals incorporated ludi ("games," such as chariot races and theatrical performances), with examples including those held at Palestrina in honour of Fortuna Primigenia during Compitalia, and the Ludi Romani in honour of Liber. Other festivals may have required only the presence and rites of their priests and acolytes, or particular groups, such as women at the Bona Dea rites.

Roman calendars show roughly <hl> forty <hl> annual religious festivals. Some lasted several days, others a single day or less: sacred days (dies fasti) outnumbered "non-sacred" days (dies nefasti). A comparison of surviving Roman religious calendars suggests that official festivals were organized according to broad seasonal groups that allowed for different local traditions. Some of the most ancient and popular festivals incorporated ludi ("games," such as chariot races and theatrical performances), with examples including those held at Palestrina in honour of Fortuna Primigenia during Compitalia, and the Ludi Romani in honour of Liber. Other festivals may have required only the presence and rites of their priests and acolytes, or particular groups, such as women at the Bona Dea rites.


Question: What type of day were there more of in Rome?

Answer: sacred days

Roman calendars show roughly forty annual religious festivals. <hl> Some lasted several days, others a single day or less: sacred days (dies fasti) outnumbered "non-sacred" days (dies nefasti). <hl> A comparison of surviving Roman religious calendars suggests that official festivals were organized according to broad seasonal groups that allowed for different local traditions. Some of the most ancient and popular festivals incorporated ludi ("games," such as chariot races and theatrical performances), with examples including those held at Palestrina in honour of Fortuna Primigenia during Compitalia, and the Ludi Romani in honour of Liber. Other festivals may have required only the presence and rites of their priests and acolytes, or particular groups, such as women at the Bona Dea rites.

Roman calendars show roughly forty annual religious festivals. Some lasted several days, others a single day or less: <hl> sacred days <hl> (dies fasti) outnumbered "non-sacred" days (dies nefasti). A comparison of surviving Roman religious calendars suggests that official festivals were organized according to broad seasonal groups that allowed for different local traditions. Some of the most ancient and popular festivals incorporated ludi ("games," such as chariot races and theatrical performances), with examples including those held at Palestrina in honour of Fortuna Primigenia during Compitalia, and the Ludi Romani in honour of Liber. Other festivals may have required only the presence and rites of their priests and acolytes, or particular groups, such as women at the Bona Dea rites.


Question: With what were Roman festivals organized in accordance?

Answer: seasonal

Roman calendars show roughly forty annual religious festivals. Some lasted several days, others a single day or less: sacred days (dies fasti) outnumbered "non-sacred" days (dies nefasti). <hl> A comparison of surviving Roman religious calendars suggests that official festivals were organized according to broad seasonal groups that allowed for different local traditions. <hl> Some of the most ancient and popular festivals incorporated ludi ("games," such as chariot races and theatrical performances), with examples including those held at Palestrina in honour of Fortuna Primigenia during Compitalia, and the Ludi Romani in honour of Liber. Other festivals may have required only the presence and rites of their priests and acolytes, or particular groups, such as women at the Bona Dea rites.

Roman calendars show roughly forty annual religious festivals. Some lasted several days, others a single day or less: sacred days (dies fasti) outnumbered "non-sacred" days (dies nefasti). A comparison of surviving Roman religious calendars suggests that official festivals were organized according to broad <hl> seasonal <hl> groups that allowed for different local traditions. Some of the most ancient and popular festivals incorporated ludi ("games," such as chariot races and theatrical performances), with examples including those held at Palestrina in honour of Fortuna Primigenia during Compitalia, and the Ludi Romani in honour of Liber. Other festivals may have required only the presence and rites of their priests and acolytes, or particular groups, such as women at the Bona Dea rites.


Question: What traditions did the seasonal festivals incorporate?

Answer: local

Roman calendars show roughly forty annual religious festivals. Some lasted several days, others a single day or less: sacred days (dies fasti) outnumbered "non-sacred" days (dies nefasti). <hl> A comparison of surviving Roman religious calendars suggests that official festivals were organized according to broad seasonal groups that allowed for different local traditions. <hl> Some of the most ancient and popular festivals incorporated ludi ("games," such as chariot races and theatrical performances), with examples including those held at Palestrina in honour of Fortuna Primigenia during Compitalia, and the Ludi Romani in honour of Liber. Other festivals may have required only the presence and rites of their priests and acolytes, or particular groups, such as women at the Bona Dea rites.

Roman calendars show roughly forty annual religious festivals. Some lasted several days, others a single day or less: sacred days (dies fasti) outnumbered "non-sacred" days (dies nefasti). A comparison of surviving Roman religious calendars suggests that official festivals were organized according to broad seasonal groups that allowed for different <hl> local <hl> traditions. Some of the most ancient and popular festivals incorporated ludi ("games," such as chariot races and theatrical performances), with examples including those held at Palestrina in honour of Fortuna Primigenia during Compitalia, and the Ludi Romani in honour of Liber. Other festivals may have required only the presence and rites of their priests and acolytes, or particular groups, such as women at the Bona Dea rites.


Question: Instead of the public, what did some religious rites only require?

Answer: particular groups

Roman calendars show roughly forty annual religious festivals. Some lasted several days, others a single day or less: sacred days (dies fasti) outnumbered "non-sacred" days (dies nefasti). A comparison of surviving Roman religious calendars suggests that official festivals were organized according to broad seasonal groups that allowed for different local traditions. Some of the most ancient and popular festivals incorporated ludi ("games," such as chariot races and theatrical performances), with examples including those held at Palestrina in honour of Fortuna Primigenia during Compitalia, and the Ludi Romani in honour of Liber. <hl> Other festivals may have required only the presence and rites of their priests and acolytes, or particular groups , such as women at the Bona Dea rites. <hl>

Roman calendars show roughly forty annual religious festivals. Some lasted several days, others a single day or less: sacred days (dies fasti) outnumbered "non-sacred" days (dies nefasti). A comparison of surviving Roman religious calendars suggests that official festivals were organized according to broad seasonal groups that allowed for different local traditions. Some of the most ancient and popular festivals incorporated ludi ("games," such as chariot races and theatrical performances), with examples including those held at Palestrina in honour of Fortuna Primigenia during Compitalia, and the Ludi Romani in honour of Liber. Other festivals may have required only the presence and rites of their priests and acolytes, or <hl> particular groups <hl>, such as women at the Bona Dea rites.

Other festivals may have required only the presence and rites of their priests and acolytes, or <hl> particular groups <hl> , such as women at the Bona Dea rites.


Question: What type of festivals happened when events warranted them?

Other public festivals were not required by the calendar, but occasioned by events. The triumph of a Roman general was celebrated as the fulfillment of religious vows, though these tended to be overshadowed by the political and social significance of the event. During the late Republic, the political elite competed to outdo each other in public display, and the ludi attendant on a triumph were expanded to include gladiator contests. Under the Principate, all such spectacular displays came under Imperial control: the most lavish were subsidised by emperors, and lesser events were provided by magistrates as a sacred duty and privilege of office. Additional festivals and games celebrated Imperial accessions and anniversaries. Others, such as the traditional Republican Secular Games to mark a new era (saeculum), became imperially funded to maintain traditional values and a common Roman identity. That the spectacles retained something of their sacral aura even in late antiquity is indicated by the admonitions of the Church Fathers that Christians should not take part.

Answer: fulfillment of religious vows

Other public festivals were not required by the calendar, but occasioned by events. <hl> The triumph of a Roman general was celebrated as the fulfillment of religious vows , though these tended to be overshadowed by the political and social significance of the event. <hl> During the late Republic, the political elite competed to outdo each other in public display, and the ludi attendant on a triumph were expanded to include gladiator contests. Under the Principate, all such spectacular displays came under Imperial control: the most lavish were subsidised by emperors, and lesser events were provided by magistrates as a sacred duty and privilege of office. Additional festivals and games celebrated Imperial accessions and anniversaries. Others, such as the traditional Republican Secular Games to mark a new era (saeculum), became imperially funded to maintain traditional values and a common Roman identity. That the spectacles retained something of their sacral aura even in late antiquity is indicated by the admonitions of the Church Fathers that Christians should not take part.

Other public festivals were not required by the calendar, but occasioned by events. The triumph of a Roman general was celebrated as the <hl> fulfillment of religious vows <hl>, though these tended to be overshadowed by the political and social significance of the event. During the late Republic, the political elite competed to outdo each other in public display, and the ludi attendant on a triumph were expanded to include gladiator contests. Under the Principate, all such spectacular displays came under Imperial control: the most lavish were subsidised by emperors, and lesser events were provided by magistrates as a sacred duty and privilege of office. Additional festivals and games celebrated Imperial accessions and anniversaries. Others, such as the traditional Republican Secular Games to mark a new era (saeculum), became imperially funded to maintain traditional values and a common Roman identity. That the spectacles retained something of their sacral aura even in late antiquity is indicated by the admonitions of the Church Fathers that Christians should not take part.

The triumph of a Roman general was celebrated as the <hl> fulfillment of religious vows <hl> , though these tended to be overshadowed by the political and social significance of the event.


Question: What is an example of an event organized religious celebration?

Answer: The triumph

Other public festivals were not required by the calendar, but occasioned by events. <hl> The triumph of a Roman general was celebrated as the fulfillment of religious vows, though these tended to be overshadowed by the political and social significance of the event. <hl> During the late Republic, the political elite competed to outdo each other in public display, and the ludi attendant on a triumph were expanded to include gladiator contests. Under the Principate, all such spectacular displays came under Imperial control: the most lavish were subsidised by emperors, and lesser events were provided by magistrates as a sacred duty and privilege of office. Additional festivals and games celebrated Imperial accessions and anniversaries. Others, such as the traditional Republican Secular Games to mark a new era (saeculum), became imperially funded to maintain traditional values and a common Roman identity. That the spectacles retained something of their sacral aura even in late antiquity is indicated by the admonitions of the Church Fathers that Christians should not take part.

Other public festivals were not required by the calendar, but occasioned by events. <hl> The triumph <hl> of a Roman general was celebrated as the fulfillment of religious vows, though these tended to be overshadowed by the political and social significance of the event. During the late Republic, the political elite competed to outdo each other in public display, and the ludi attendant on a triumph were expanded to include gladiator contests. Under the Principate, all such spectacular displays came under Imperial control: the most lavish were subsidised by emperors, and lesser events were provided by magistrates as a sacred duty and privilege of office. Additional festivals and games celebrated Imperial accessions and anniversaries. Others, such as the traditional Republican Secular Games to mark a new era (saeculum), became imperially funded to maintain traditional values and a common Roman identity. That the spectacles retained something of their sacral aura even in late antiquity is indicated by the admonitions of the Church Fathers that Christians should not take part.


Question: In what aspect of the festival did political figures try to out do each other?

Answer: public display

Other public festivals were not required by the calendar, but occasioned by events. The triumph of a Roman general was celebrated as the fulfillment of religious vows, though these tended to be overshadowed by the political and social significance of the event. <hl> During the late Republic, the political elite competed to outdo each other in public display , and the ludi attendant on a triumph were expanded to include gladiator contests. <hl> Under the Principate, all such spectacular displays came under Imperial control: the most lavish were subsidised by emperors, and lesser events were provided by magistrates as a sacred duty and privilege of office. Additional festivals and games celebrated Imperial accessions and anniversaries. Others, such as the traditional Republican Secular Games to mark a new era (saeculum), became imperially funded to maintain traditional values and a common Roman identity. That the spectacles retained something of their sacral aura even in late antiquity is indicated by the admonitions of the Church Fathers that Christians should not take part.

Other public festivals were not required by the calendar, but occasioned by events. The triumph of a Roman general was celebrated as the fulfillment of religious vows, though these tended to be overshadowed by the political and social significance of the event. During the late Republic, the political elite competed to outdo each other in <hl> public display <hl>, and the ludi attendant on a triumph were expanded to include gladiator contests. Under the Principate, all such spectacular displays came under Imperial control: the most lavish were subsidised by emperors, and lesser events were provided by magistrates as a sacred duty and privilege of office. Additional festivals and games celebrated Imperial accessions and anniversaries. Others, such as the traditional Republican Secular Games to mark a new era (saeculum), became imperially funded to maintain traditional values and a common Roman identity. That the spectacles retained something of their sacral aura even in late antiquity is indicated by the admonitions of the Church Fathers that Christians should not take part.

During the late Republic, the political elite competed to outdo each other in <hl> public display <hl> , and the ludi attendant on a triumph were expanded to include gladiator contests.


Question: Under what auspices did public displays come during the Principate?

Answer: Imperial

Other public festivals were not required by the calendar, but occasioned by events. The triumph of a Roman general was celebrated as the fulfillment of religious vows, though these tended to be overshadowed by the political and social significance of the event. During the late Republic, the political elite competed to outdo each other in public display, and the ludi attendant on a triumph were expanded to include gladiator contests. <hl> Under the Principate, all such spectacular displays came under Imperial control: the most lavish were subsidised by emperors, and lesser events were provided by magistrates as a sacred duty and privilege of office. <hl> Additional festivals and games celebrated Imperial accessions and anniversaries. Others, such as the traditional Republican Secular Games to mark a new era (saeculum), became imperially funded to maintain traditional values and a common Roman identity. That the spectacles retained something of their sacral aura even in late antiquity is indicated by the admonitions of the Church Fathers that Christians should not take part.

Other public festivals were not required by the calendar, but occasioned by events. The triumph of a Roman general was celebrated as the fulfillment of religious vows, though these tended to be overshadowed by the political and social significance of the event. During the late Republic, the political elite competed to outdo each other in public display, and the ludi attendant on a triumph were expanded to include gladiator contests. Under the Principate, all such spectacular displays came under <hl> Imperial <hl> control: the most lavish were subsidised by emperors, and lesser events were provided by magistrates as a sacred duty and privilege of office. Additional festivals and games celebrated Imperial accessions and anniversaries. Others, such as the traditional Republican Secular Games to mark a new era (saeculum), became imperially funded to maintain traditional values and a common Roman identity. That the spectacles retained something of their sacral aura even in late antiquity is indicated by the admonitions of the Church Fathers that Christians should not take part.


Question: Who paid for the most lavish of festival events?

Answer: emperors

Other public festivals were not required by the calendar, but occasioned by events. The triumph of a Roman general was celebrated as the fulfillment of religious vows, though these tended to be overshadowed by the political and social significance of the event. During the late Republic, the political elite competed to outdo each other in public display, and the ludi attendant on a triumph were expanded to include gladiator contests. <hl> Under the Principate, all such spectacular displays came under Imperial control: the most lavish were subsidised by emperors , and lesser events were provided by magistrates as a sacred duty and privilege of office. <hl> Additional festivals and games celebrated Imperial accessions and anniversaries. Others, such as the traditional Republican Secular Games to mark a new era (saeculum), became imperially funded to maintain traditional values and a common Roman identity. That the spectacles retained something of their sacral aura even in late antiquity is indicated by the admonitions of the Church Fathers that Christians should not take part.

Other public festivals were not required by the calendar, but occasioned by events. The triumph of a Roman general was celebrated as the fulfillment of religious vows, though these tended to be overshadowed by the political and social significance of the event. During the late Republic, the political elite competed to outdo each other in public display, and the ludi attendant on a triumph were expanded to include gladiator contests. Under the Principate, all such spectacular displays came under Imperial control: the most lavish were subsidised by <hl> emperors <hl>, and lesser events were provided by magistrates as a sacred duty and privilege of office. Additional festivals and games celebrated Imperial accessions and anniversaries. Others, such as the traditional Republican Secular Games to mark a new era (saeculum), became imperially funded to maintain traditional values and a common Roman identity. That the spectacles retained something of their sacral aura even in late antiquity is indicated by the admonitions of the Church Fathers that Christians should not take part.

Under the Principate, all such spectacular displays came under Imperial control: the most lavish were subsidised by <hl> emperors <hl> , and lesser events were provided by magistrates as a sacred duty and privilege of office.


Question: What did obscure festivals offer Romans the opportunity to do?

The meaning and origin of many archaic festivals baffled even Rome's intellectual elite, but the more obscure they were, the greater the opportunity for reinvention and reinterpretation — a fact lost neither on Augustus in his program of religious reform, which often cloaked autocratic innovation, nor on his only rival as mythmaker of the era, Ovid. In his Fasti, a long-form poem covering Roman holidays from January to June, Ovid presents a unique look at Roman antiquarian lore, popular customs, and religious practice that is by turns imaginative, entertaining, high-minded, and scurrilous; not a priestly account, despite the speaker's pose as a vates or inspired poet-prophet, but a work of description, imagination and poetic etymology that reflects the broad humor and burlesque spirit of such venerable festivals as the Saturnalia, Consualia, and feast of Anna Perenna on the Ides of March, where Ovid treats the assassination of the newly deified Julius Caesar as utterly incidental to the festivities among the Roman people. But official calendars preserved from different times and places also show a flexibility in omitting or expanding events, indicating that there was no single static and authoritative calendar of required observances. In the later Empire under Christian rule, the new Christian festivals were incorporated into the existing framework of the Roman calendar, alongside at least some of the traditional festivals.

Answer: reinterpretation

<hl> The meaning and origin of many archaic festivals baffled even Rome's intellectual elite, but the more obscure they were, the greater the opportunity for reinvention and reinterpretation — a fact lost neither on Augustus in his program of religious reform, which often cloaked autocratic innovation, nor on his only rival as mythmaker of the era, Ovid. <hl> In his Fasti, a long-form poem covering Roman holidays from January to June, Ovid presents a unique look at Roman antiquarian lore, popular customs, and religious practice that is by turns imaginative, entertaining, high-minded, and scurrilous; not a priestly account, despite the speaker's pose as a vates or inspired poet-prophet, but a work of description, imagination and poetic etymology that reflects the broad humor and burlesque spirit of such venerable festivals as the Saturnalia, Consualia, and feast of Anna Perenna on the Ides of March, where Ovid treats the assassination of the newly deified Julius Caesar as utterly incidental to the festivities among the Roman people. But official calendars preserved from different times and places also show a flexibility in omitting or expanding events, indicating that there was no single static and authoritative calendar of required observances. In the later Empire under Christian rule, the new Christian festivals were incorporated into the existing framework of the Roman calendar, alongside at least some of the traditional festivals.

The meaning and origin of many archaic festivals baffled even Rome's intellectual elite, but the more obscure they were, the greater the opportunity for reinvention and <hl> reinterpretation <hl> — a fact lost neither on Augustus in his program of religious reform, which often cloaked autocratic innovation, nor on his only rival as mythmaker of the era, Ovid. In his Fasti, a long-form poem covering Roman holidays from January to June, Ovid presents a unique look at Roman antiquarian lore, popular customs, and religious practice that is by turns imaginative, entertaining, high-minded, and scurrilous; not a priestly account, despite the speaker's pose as a vates or inspired poet-prophet, but a work of description, imagination and poetic etymology that reflects the broad humor and burlesque spirit of such venerable festivals as the Saturnalia, Consualia, and feast of Anna Perenna on the Ides of March, where Ovid treats the assassination of the newly deified Julius Caesar as utterly incidental to the festivities among the Roman people. But official calendars preserved from different times and places also show a flexibility in omitting or expanding events, indicating that there was no single static and authoritative calendar of required observances. In the later Empire under Christian rule, the new Christian festivals were incorporated into the existing framework of the Roman calendar, alongside at least some of the traditional festivals.


Question: What did Augustus wish to do for Roman religion?

Answer: reform

<hl> The meaning and origin of many archaic festivals baffled even Rome's intellectual elite, but the more obscure they were, the greater the opportunity for reinvention and reinterpretation — a fact lost neither on Augustus in his program of religious reform , which often cloaked autocratic innovation, nor on his only rival as mythmaker of the era, Ovid. <hl> In his Fasti, a long-form poem covering Roman holidays from January to June, Ovid presents a unique look at Roman antiquarian lore, popular customs, and religious practice that is by turns imaginative, entertaining, high-minded, and scurrilous; not a priestly account, despite the speaker's pose as a vates or inspired poet-prophet, but a work of description, imagination and poetic etymology that reflects the broad humor and burlesque spirit of such venerable festivals as the Saturnalia, Consualia, and feast of Anna Perenna on the Ides of March, where Ovid treats the assassination of the newly deified Julius Caesar as utterly incidental to the festivities among the Roman people. But official calendars preserved from different times and places also show a flexibility in omitting or expanding events, indicating that there was no single static and authoritative calendar of required observances. In the later Empire under Christian rule, the new Christian festivals were incorporated into the existing framework of the Roman calendar, alongside at least some of the traditional festivals.

The meaning and origin of many archaic festivals baffled even Rome's intellectual elite, but the more obscure they were, the greater the opportunity for reinvention and reinterpretation — a fact lost neither on Augustus in his program of religious <hl> reform <hl>, which often cloaked autocratic innovation, nor on his only rival as mythmaker of the era, Ovid. In his Fasti, a long-form poem covering Roman holidays from January to June, Ovid presents a unique look at Roman antiquarian lore, popular customs, and religious practice that is by turns imaginative, entertaining, high-minded, and scurrilous; not a priestly account, despite the speaker's pose as a vates or inspired poet-prophet, but a work of description, imagination and poetic etymology that reflects the broad humor and burlesque spirit of such venerable festivals as the Saturnalia, Consualia, and feast of Anna Perenna on the Ides of March, where Ovid treats the assassination of the newly deified Julius Caesar as utterly incidental to the festivities among the Roman people. But official calendars preserved from different times and places also show a flexibility in omitting or expanding events, indicating that there was no single static and authoritative calendar of required observances. In the later Empire under Christian rule, the new Christian festivals were incorporated into the existing framework of the Roman calendar, alongside at least some of the traditional festivals.

The meaning and origin of many archaic festivals baffled even Rome's intellectual elite, but the more obscure they were, the greater the opportunity for reinvention and reinterpretation — a fact lost neither on Augustus in his program of religious <hl> reform <hl> , which often cloaked autocratic innovation, nor on his only rival as mythmaker of the era, Ovid.


Question: What poet wrote a long poem describing Roman religious holidays?

Answer: Ovid

<hl> The meaning and origin of many archaic festivals baffled even Rome's intellectual elite, but the more obscure they were, the greater the opportunity for reinvention and reinterpretation — a fact lost neither on Augustus in his program of religious reform, which often cloaked autocratic innovation, nor on his only rival as mythmaker of the era, Ovid . <hl> In his Fasti, a long-form poem covering Roman holidays from January to June, Ovid presents a unique look at Roman antiquarian lore, popular customs, and religious practice that is by turns imaginative, entertaining, high-minded, and scurrilous; not a priestly account, despite the speaker's pose as a vates or inspired poet-prophet, but a work of description, imagination and poetic etymology that reflects the broad humor and burlesque spirit of such venerable festivals as the Saturnalia, Consualia, and feast of Anna Perenna on the Ides of March, where Ovid treats the assassination of the newly deified Julius Caesar as utterly incidental to the festivities among the Roman people. But official calendars preserved from different times and places also show a flexibility in omitting or expanding events, indicating that there was no single static and authoritative calendar of required observances. In the later Empire under Christian rule, the new Christian festivals were incorporated into the existing framework of the Roman calendar, alongside at least some of the traditional festivals.

The meaning and origin of many archaic festivals baffled even Rome's intellectual elite, but the more obscure they were, the greater the opportunity for reinvention and reinterpretation — a fact lost neither on Augustus in his program of religious reform, which often cloaked autocratic innovation, nor on his only rival as mythmaker of the era, <hl> Ovid <hl>. In his Fasti, a long-form poem covering Roman holidays from January to June, Ovid presents a unique look at Roman antiquarian lore, popular customs, and religious practice that is by turns imaginative, entertaining, high-minded, and scurrilous; not a priestly account, despite the speaker's pose as a vates or inspired poet-prophet, but a work of description, imagination and poetic etymology that reflects the broad humor and burlesque spirit of such venerable festivals as the Saturnalia, Consualia, and feast of Anna Perenna on the Ides of March, where Ovid treats the assassination of the newly deified Julius Caesar as utterly incidental to the festivities among the Roman people. But official calendars preserved from different times and places also show a flexibility in omitting or expanding events, indicating that there was no single static and authoritative calendar of required observances. In the later Empire under Christian rule, the new Christian festivals were incorporated into the existing framework of the Roman calendar, alongside at least some of the traditional festivals.

The meaning and origin of many archaic festivals baffled even Rome's intellectual elite, but the more obscure they were, the greater the opportunity for reinvention and reinterpretation — a fact lost neither on Augustus in his program of religious reform, which often cloaked autocratic innovation, nor on his only rival as mythmaker of the era, <hl> Ovid <hl> .


Question: What was lacking in the presentation of religious events in Rome?

Answer: authoritative calendar

The meaning and origin of many archaic festivals baffled even Rome's intellectual elite, but the more obscure they were, the greater the opportunity for reinvention and reinterpretation — a fact lost neither on Augustus in his program of religious reform, which often cloaked autocratic innovation, nor on his only rival as mythmaker of the era, Ovid. In his Fasti, a long-form poem covering Roman holidays from January to June, Ovid presents a unique look at Roman antiquarian lore, popular customs, and religious practice that is by turns imaginative, entertaining, high-minded, and scurrilous; not a priestly account, despite the speaker's pose as a vates or inspired poet-prophet, but a work of description, imagination and poetic etymology that reflects the broad humor and burlesque spirit of such venerable festivals as the Saturnalia, Consualia, and feast of Anna Perenna on the Ides of March, where Ovid treats the assassination of the newly deified Julius Caesar as utterly incidental to the festivities among the Roman people. <hl> But official calendars preserved from different times and places also show a flexibility in omitting or expanding events, indicating that there was no single static and authoritative calendar of required observances. <hl> In the later Empire under Christian rule, the new Christian festivals were incorporated into the existing framework of the Roman calendar, alongside at least some of the traditional festivals.

The meaning and origin of many archaic festivals baffled even Rome's intellectual elite, but the more obscure they were, the greater the opportunity for reinvention and reinterpretation — a fact lost neither on Augustus in his program of religious reform, which often cloaked autocratic innovation, nor on his only rival as mythmaker of the era, Ovid. In his Fasti, a long-form poem covering Roman holidays from January to June, Ovid presents a unique look at Roman antiquarian lore, popular customs, and religious practice that is by turns imaginative, entertaining, high-minded, and scurrilous; not a priestly account, despite the speaker's pose as a vates or inspired poet-prophet, but a work of description, imagination and poetic etymology that reflects the broad humor and burlesque spirit of such venerable festivals as the Saturnalia, Consualia, and feast of Anna Perenna on the Ides of March, where Ovid treats the assassination of the newly deified Julius Caesar as utterly incidental to the festivities among the Roman people. But official calendars preserved from different times and places also show a flexibility in omitting or expanding events, indicating that there was no single static and <hl> authoritative calendar <hl> of required observances. In the later Empire under Christian rule, the new Christian festivals were incorporated into the existing framework of the Roman calendar, alongside at least some of the traditional festivals.


Question: Under whose rule were new Christian festivals added to previous Roman holidays?

Answer: Christian

The meaning and origin of many archaic festivals baffled even Rome's intellectual elite, but the more obscure they were, the greater the opportunity for reinvention and reinterpretation — a fact lost neither on Augustus in his program of religious reform, which often cloaked autocratic innovation, nor on his only rival as mythmaker of the era, Ovid. In his Fasti, a long-form poem covering Roman holidays from January to June, Ovid presents a unique look at Roman antiquarian lore, popular customs, and religious practice that is by turns imaginative, entertaining, high-minded, and scurrilous; not a priestly account, despite the speaker's pose as a vates or inspired poet-prophet, but a work of description, imagination and poetic etymology that reflects the broad humor and burlesque spirit of such venerable festivals as the Saturnalia, Consualia, and feast of Anna Perenna on the Ides of March, where Ovid treats the assassination of the newly deified Julius Caesar as utterly incidental to the festivities among the Roman people. But official calendars preserved from different times and places also show a flexibility in omitting or expanding events, indicating that there was no single static and authoritative calendar of required observances. <hl> In the later Empire under Christian rule, the new Christian festivals were incorporated into the existing framework of the Roman calendar, alongside at least some of the traditional festivals. <hl>

The meaning and origin of many archaic festivals baffled even Rome's intellectual elite, but the more obscure they were, the greater the opportunity for reinvention and reinterpretation — a fact lost neither on Augustus in his program of religious reform, which often cloaked autocratic innovation, nor on his only rival as mythmaker of the era, Ovid. In his Fasti, a long-form poem covering Roman holidays from January to June, Ovid presents a unique look at Roman antiquarian lore, popular customs, and religious practice that is by turns imaginative, entertaining, high-minded, and scurrilous; not a priestly account, despite the speaker's pose as a vates or inspired poet-prophet, but a work of description, imagination and poetic etymology that reflects the broad humor and burlesque spirit of such venerable festivals as the Saturnalia, Consualia, and feast of Anna Perenna on the Ides of March, where Ovid treats the assassination of the newly deified Julius Caesar as utterly incidental to the festivities among the Roman people. But official calendars preserved from different times and places also show a flexibility in omitting or expanding events, indicating that there was no single static and authoritative calendar of required observances. In the later Empire under <hl> Christian <hl> rule, the new Christian festivals were incorporated into the existing framework of the Roman calendar, alongside at least some of the traditional festivals.


Question: Around what aspect did the Romans a lot space?

The Latin word templum originally referred not to the temple building itself, but to a sacred space surveyed and plotted ritually through augury: "The architecture of the ancient Romans was, from first to last, an art of shaping space around ritual." The Roman architect Vitruvius always uses the word templum to refer to this sacred precinct, and the more common Latin words aedes, delubrum, or fanum for a temple or shrine as a building. The ruins of temples are among the most visible monuments of ancient Roman culture.

Answer: ritual

<hl> The Latin word templum originally referred not to the temple building itself, but to a sacred space surveyed and plotted ritual ly through augury: "The architecture of the ancient Romans was, from first to last, an art of shaping space around ritual." <hl> The Roman architect Vitruvius always uses the word templum to refer to this sacred precinct, and the more common Latin words aedes, delubrum, or fanum for a temple or shrine as a building. The ruins of temples are among the most visible monuments of ancient Roman culture.

The Latin word templum originally referred not to the temple building itself, but to a sacred space surveyed and plotted <hl> ritual <hl>ly through augury: "The architecture of the ancient Romans was, from first to last, an art of shaping space around ritual." The Roman architect Vitruvius always uses the word templum to refer to this sacred precinct, and the more common Latin words aedes, delubrum, or fanum for a temple or shrine as a building. The ruins of temples are among the most visible monuments of ancient Roman culture.

The Latin word templum originally referred not to the temple building itself, but to a sacred space surveyed and plotted <hl> ritual <hl> ly through augury: "The architecture of the ancient Romans was, from first to last, an art of shaping space around ritual."


Question: What religious practice did Rome use to determine ritual?

Answer: augury

<hl> The Latin word templum originally referred not to the temple building itself, but to a sacred space surveyed and plotted ritually through augury : "The architecture of the ancient Romans was, from first to last, an art of shaping space around ritual." <hl> The Roman architect Vitruvius always uses the word templum to refer to this sacred precinct, and the more common Latin words aedes, delubrum, or fanum for a temple or shrine as a building. The ruins of temples are among the most visible monuments of ancient Roman culture.

The Latin word templum originally referred not to the temple building itself, but to a sacred space surveyed and plotted ritually through <hl> augury <hl>: "The architecture of the ancient Romans was, from first to last, an art of shaping space around ritual." The Roman architect Vitruvius always uses the word templum to refer to this sacred precinct, and the more common Latin words aedes, delubrum, or fanum for a temple or shrine as a building. The ruins of temples are among the most visible monuments of ancient Roman culture.

The Latin word templum originally referred not to the temple building itself, but to a sacred space surveyed and plotted ritually through <hl> augury <hl> : "The architecture of the ancient Romans was, from first to last, an art of shaping space around ritual."


Question: What Roman word was used to refer to the scared precinct?

Answer: templum

<hl> The Latin word templum originally referred not to the temple building itself, but to a sacred space surveyed and plotted ritually through augury: "The architecture of the ancient Romans was, from first to last, an art of shaping space around ritual." <hl> The Roman architect Vitruvius always uses the word templum to refer to this sacred precinct, and the more common Latin words aedes, delubrum, or fanum for a temple or shrine as a building. The ruins of temples are among the most visible monuments of ancient Roman culture.

The Latin word <hl> templum <hl> originally referred not to the temple building itself, but to a sacred space surveyed and plotted ritually through augury: "The architecture of the ancient Romans was, from first to last, an art of shaping space around ritual." The Roman architect Vitruvius always uses the word templum to refer to this sacred precinct, and the more common Latin words aedes, delubrum, or fanum for a temple or shrine as a building. The ruins of temples are among the most visible monuments of ancient Roman culture.