Lupercalia
From Wikipedia, the free encyclopedia
- For the saint by the name 'Lupercus', see Marcellus of Tangier.
| Lupercalia | |
| Observed by | Roman, Pre-Roman Civilizations |
|---|---|
| Type | Pagan, Historical |
| Date | February 13 – February 15 |
Lupercalia was a very ancient, possibly pre-Roman pastoral festival, observed on February 15 to avert evil spirits and purify the city, releasing health and fertility. The Lupercalia was believed in antiquity to have some connection with the Ancient Greek festival of the Arcadian Lykaia (from Ancient Greek: λύκος — lykos, "wolf", Latin lupus) and the worship of Lycaean Pan, the Greek equivalent to Faunus, as instituted by Evander.[1]
In Roman mythology, Lupercus is a god sometimes identified with the Roman god Faunus, who is the Roman equivalent of the Greek god Pan.[2] Lupercus is the god of shepherds. His festival, celebrated on the anniversary of the founding of his temple on February 15, was called the Lupercalia. His priests wore goatskins. The second-century Christian apologist Justin Martyr mentions an image of "the Lycaean god, whom the Greeks call Pan and the Romans Lupercus,"[3] nude save for the girdle of goatskin, which stood in the Lupercal, the cave where Romulus and Remus were suckled by a she-wolf. There, on the Ides of February, a goat and a dog were sacrificed, and salt mealcakes prepared by the Vestal Virgins were burnt.
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[edit] The celebration during the Late Republic and Empire
Plutarch described Lupercalia:
Lupercalia, of which many write that it was anciently celebrated by shepherds, and has also some connection with the Arcadian Lycaea. At this time many of the noble youths and of the magistrates run up and down through the city naked, for sport and laughter striking those they meet with shaggy thongs. And many women of rank also purposely get in their way, and like children at school present their hands to be struck, believing that the pregnant will thus be helped in delivery, and the barren to pregnancy.[4]
The Lupercalia festival was partly in honor of Lupa, the she-wolf who suckled the infant orphans, Romulus and Remus, the founders of Rome,[5] explaining the name of the festival, Lupercalia, or "Wolf Festival." The festival was celebrated near the cave of Lupercal on the Palatine (where Rome was founded [6]), to expiate and purify new life in the Spring. The Lupercal cave, which had fallen into a state of decay, was rebuilt by Augustus; the celebration of the festival had been maintained, as we know from the famous occurrence of it in 44 BC. A highly decorated cavern 50 feet below Augustus' palace in the correct approximate location was discovered by archeologists in October 2007, which may prove to be the Lupercal cave when analyzed.
The religious ceremonies were directed by the Luperci, the "brothers of the wolf (lupus)", a corporation of priests of Faunus, dressed only in a goatskin, whose institution is attributed either to the Arcadian Evander, or to Romulus and Remus. The Luperci were divided into two collegia, called Quinctiliani (or Quinctiales) and Fabiani, from the gens Quinctilia (or Quinctia) and gens Fabia; at the head of each of these colleges was a magister. In 44 BC. a third college, the Julii, was instituted in honor of Julius Caesar, the first magister of which was Mark Antony. In imperial times the members were usually of equestrian standing.
The festival began with the sacrifice by the Luperci (or the flamen dialis) of two male goats and a dog.[7] Next two young patrician Luperci were led to the altar, to be anointed on their foreheads with the sacrificial blood, which was wiped off the bloody knife with wool soaked in milk, after which they were expected to smile and laugh.
The sacrificial feast followed, after which the Luperci cut thongs from the skins of the victims, which were called Februa, dressed themselves in the skins of the sacrificed goats, in imitation of Lupercus, and ran round the walls of the old Palatine city, the line of which was marked with stones, with the thongs in their hands in two bands, striking the people who crowded near. Girls and young women would line up on their route to receive lashes from these whips. This was supposed to ensure fertility, prevent sterility in women and ease the pains of childbirth. This tradition itself may survive (Christianised, and shifted to Spring) in certain ritual Easter Monday whippings.
[edit] The Lupercalia in the fifth century
By the fifth century, when the public performance of pagan rites had been outlawed, a nominally Christian Roman populace still clung to the Lupercalia in the time of Gelasius (494–96). It had been literally degraded since the first century, when in 44 BC the consul Mark Antony did not scruple to run with the Luperci;[8] now the upper classes left the festivities to the rabble.[9] Whatever the fortunes of the rites in the meantime, in the last decade of the fifth century they prompted Pope Gelasius I's taunt to the senators who were intent on preserving them: "If you assert that this rite has salutary force, celebrate it yourselves in the ancestral fashion; run nude yourselves that you may properly carry out the mockery."[10] The remark was addressed to the senator Andromachus by Gelasius in an extended literary epistle that was virtually a diatribe against the Lupercalia. Gelasius finally abolished the Lupercalia after a long dispute.
[edit] References in art
William Shakespeare's play Julius Caesar begins during the Lupercalia, with the tradition described above. Mark Antony is instructed by Caesar to strike his wife Calpurnia, in the hope that she will be able to conceive:
CAESAR (to Calpurnia)
Stand you directly in Antonius' way,
When he doth run his course. Antonius!ANTONY
Caesar, my lord?
CAESAR
Forget not, in your speed, Antonius,
To touch Calpurnia; for our elders say,
The barren touched in this holy chase,
Shake off their sterile curse.
[edit] See also
[edit] Notes
- ^ Dionysius of Halicarnassus, Roman Antiquities 1.32.3–5, 1.80; Justin, Epitome of the Philippic History of Pompeius Trogus 43.6ff; Livy, Ab urbe condita 1.5; Ovid, Fasti 2.423–42; Plutarch, Life of Romulus 21.3, Life of Julius Caesar, Roman Questions 68; Virgil, Aeneid 8.342–344; Lydus, De mensibus 4.25.
- ^ Smith, Dictionary of Greek and Roman Antiquities, s.v. "Lupercus"
- ^ Justin Martyr, XLIII.1.7. Justin, following the euhemerist interpretation common to Christians, considered Faunus to have been an archaic king; he did not identify Faunus with Lupercus.
- ^ Plutarch • Life of Caesar
- ^ Ovid, Fasti: Lupercalia
- ^ Livy, Ab urbe condita 1.5
- ^ One of Plutarch's Roman Questions was "68. Why do the Luperci sacrifice a dog?" His best response was "Nearly all the Greeks used a dog as the sacrificial victim for ceremonies of purification; and some, at least, make use of it even to this day. They bring forth for Hecate puppies along with the other materials for purification." (on-line text in English).
- ^ Plutarch, Life of Antony, Cicero, Philippics II.85.
- ^ ad viles trivialesque personas, abiectos et infimos. (Gelasius)
- ^ Gelasius, Epistle to Andromachus, quoted in Green 1931:65.
[edit] References
- This article incorporates text from the article "Lupercalia" in the Encyclopædia Britannica, Eleventh Edition, a publication now in the public domain.
- This article incorporates text from the entry Pope St. Gelasius I in the public-domain Catholic Encyclopedia of 1913.
- Green, William M. (January 1931). "The Lupercalia in the Fifth Century". Classical Philology 26 (1): 60–69. doi:. http://penelope.uchicago.edu/Thayer/E/Roman/Texts/secondary/journals/CP/26/1/Lupercalia*.html. Retrieved on 2008-01-26.
- Liebler, Naomi Conn (1988). The Ritual Ground of Julius Caesar.
- Pauly-Wissowa
- www.collegeofthecrossroads.org
[edit] Further reading
- Beard, Mary; North, John; Price, Simon. Religions of Rome: A History. Cambridge University Press, 1998, vol. 1, limited preview online; search "Lupercalia."
- Lincoln, Bruce. Authority: Construction and Corrosion. University of Chicago Press, 1994, pp. 43–44 online on Julius Caesar and the politicizing of the Lupercalia; valuable list of sources pp. 182–183.
- North, John. Roman Religion. The Classical Association, 2000, pp. 47 online and 50 on the problems of interpreting evidence for the Lupercalia.
- Markus, R.A. The End of Ancient Christianity. Cambridge University Press, 1990, pp. 131–134 online, on the continued celebration of the Lupercalia among "uninhibited Christians" into the 5th century, and the reasons for the "brutal intervention" by Pope Gelasius.
- Wiseman, T.P. "The Lupercalia." In Remus: A Roman Myth. Cambridge University Press, 1995, pp. 77–88, limited preview online, arguably the fullest modern discussion of the Lupercalia in the context of myth and ritual.
[edit] External links
- William Smith, Dictionary of Greek and Roman Antiquities, 1875: Lupercalia.
- Dr Leo Ruickbie, St Valentine's Day and its Origins in Lupercalia
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