New Year's Day
New Year's Day simply called New Year or New Year's, is observed on January 1, the first day of the year on the modern Gregorian calendar as well as the Julian calendar. In pre-Christian Rome under the Julian calendar, the day was dedicated to Janus, god of gateways and beginnings, for whom January is named; as a date in the Gregorian calendar of Christendom, New Year's Day liturgically marked the Feast of the Naming and Circumcision of Jesus, still observed as such in the Anglican Church and Lutheran Church. In present day, with most countries now using the Gregorian calendar as their de facto calendar, New Year's Day is the most celebrated public holiday observed with fireworks at the stroke of midnight as the new year starts in each time zone. Other global New Year's Day traditions include making New Year's resolutions and calling one's friends and family. Mesopotamia instituted the concept of celebrating the new year in 2000 BC and celebrated new year around the time of the vernal equinox, in mid-March.
The early Roman calendar designated March 1 as the first day of the year. The calendar had just ten months, beginning with March; that the new year once began with the month of March is still reflected in some of the names of the months. September through December, our ninth through twelfth months, were positioned as the seventh through tenth months. Roman legend credited their second king Numa with the establishment of the months of Ianuarius and Februarius; these were first placed at the end of the year, but at some point came to be considered the first two months instead. The January Kalends came to be celebrated as the new year at some point after it became the day for the inaugurating new consuls in 153 BC. Romans had long dated their years by these consulships, rather than sequentially, making the kalends of January start the new year aligned this dating. Still and religious celebrations around the March new year continued for some time and there is no consensus on the question of the timing for January 1's new status.
Once it became the new year, however, it became a time for family celebrations. A series of disasters, notably including the failed rebellion of M. Aemilius Lepidus in 78 BC, established a superstition against allowing Rome's market days to fall on the kalends of January and the pontiffs employed intercalation to avoid its occurrence. In 567 AD, the Council of Tours formally abolished January 1 as the beginning of the year. At various times and in various places throughout medieval Christian Europe, the new year was celebrated on December 25 in honor of the birth of Jesus; these days were astronomically and astrologically significant since, at the time of the Julian reform, March 25 had been understood as the spring equinox and December 25 as the winter solstice. Medieval calendars nonetheless continued to display the months running from January to December, despite their readers reckoning the transition from one year to the next on a different day. Among the 7th century pagans of Flanders and the Netherlands, it was the custom to exchange gifts on the first day of the new year.
This custom was deplored by Saint Eligius, who warned the Flemish and Dutch: " make vetulas, little deer or iotticos or set tables at night or exchange New Year gifts or supply superfluous drinks." However, on the date that European Christians celebrated the New Year, they exchanged Christmas presents because New Year's Day fell within the twelve days of the Christmas season in the Western Christian liturgical calendar. Because of the leap year error in the Julian calendar, the date of Easter had drifted backward since the First Council of Nicaea decided the computation of the date of Easter in 325. By the sixteenth century, the drift from the observed equinox had become unacceptable. In 1582, Pope Gregory XIII declared the Gregorian calendar used today, correcting the error by a deletion of 10 days; the Gregorian calendar reform restored January 1 as New Year's Day. Although most Catholic countries adopted the Gregorian calendar immediately, it was only adopted among Protestant countries; the British, for example, did not adopt the reformed calendar until 1752.
Until the British Empire – and its American colonies – still celebrated the new year on March 25. Most nations of Western Europe adopted January 1 as New Year's Day somewhat before they adopted the Gregorian Calendar. In Tudor England, New Year's Day, along with Christmas Day and Twelfth Night, was celebrated as one of three main festivities among the twelve days of Christmastide. There, until the adoption of the Gregorian Calendar in 1752, the first day of the new year was the Western Christian Feast of the Annunciation, on March 25 called "Lady Day". Dates predicated on the year beginning on March 25 became known as Annunciation Style dates, while dates of the Gregorian Calendar commencing on January 1 were distinguished as Circumcision Style dates, because this was the date of the Feast of the Circumcision, the observed memorial of the eighth day of Jesus Christ's l
Juno was an ancient Roman goddess, the protector and special counselor of the state. A daughter of Saturn, she is the wife of Jupiter and the mother of Mars, Vulcan and Juventas, she is the Roman equivalent of queen of the gods in Greek mythology. Her Etruscan counterpart was Uni, she was said to watch over the women of Rome; as the patron goddess of Rome and the Roman Empire, Juno was called Regina and was a member of the Capitoline Triad, centered on the Capitoline Hill in Rome. Juno's own warlike aspect among the Romans is apparent in her attire, she is shown armed and wearing a goatskin cloak. The traditional depiction of this warlike aspect was assimilated from the Greek goddess Athena, who bore a goatskin, or a goatskin shield, called the'aegis'; the name Juno was once thought to be connected to Iove as Diuno and Diove from *Diovona. At the beginning of the 20th century, a derivation was proposed from iuven-, through a syncopated form iūn-; this etymology became accepted after it was endorsed by Georg Wissowa.
Iuuen- is related to Latin aevum and Greek aion through a common Indo-European root referring to a concept of vital energy or "fertile time". The iuvenis is he. In some inscriptions Jupiter himself is called Iuuntus, one of the epithets of Jupiter is Ioviste, a superlative form of iuuen- meaning "the youngest". Iuventas, "Youth", was one of two deities who "refused" to leave the Capitol when the building of the new Temple of Capitoline Jove required the exauguration of deities who occupied the site. Juno is the equivalent to the Greek goddess for love and marriage. Juno is the Roman goddess of marriage. Ancient etymologies associated Juno's name with iuvare, "to aid, benefit", iuvenescere, "rejuvenate", sometimes connecting it to the renewal of the new and waxing moon implying the idea of a moon goddess. Juno's theology is one of the most complex and disputed issues in Roman religion. More than other major Roman deities, Juno held a large number of significant and diverse epithets and titles representing various aspects and roles of the goddess.
In accordance with her central role as a goddess of marriage, these included Cinxia. However, other epithets of Juno are less thematically linked. While her connection with the idea of vital force, fullness of vital energy, eternal youthfulness is now acknowledged, the multiplicity and complexity of her personality have given rise to various and sometimes irreconcilable interpretations among modern scholars. Juno is the divine protectress of the community, who shows both a sovereign and a fertility character associated with a military one, she was present in many towns of ancient Italy: at Lanuvium as Sespeis Mater Regina, Tibur, Veii as Regina, at Tibur and Falerii as Regina and Curitis and Norba as Lucina. She is attested at Praeneste, Ardea, Gabii. In five Latin towns a month was named after Juno. Outside Latium in Campania at Teanum she was Populona, in Umbria at Pisaurum Lucina, at Terventum in Samnium Regina, at Pisarum Regina Matrona, at Aesernia in Samnium Regina Populona. In Rome she was since the most ancient times named Lucina and Regina.
It is debated whether she was known as Curitis before the evocatio of the Juno of Falerii: this though seems probable. Other epithets of hers that were in use at Rome include Moneta and Caprotina, Fluonia or Fluviona, the last ones associated with the rites of purification and fertility of February, her various epithets thus show a complex of mutually interrelated functions that in the view of Georges Dumézil and Vsevolod Basanoff can be traced back to the Indoeuropean trifunctional ideology: as Regina and Moneta she is a sovereign deity, as Sespeis and Moneta she is an armed protectress, as Mater and Curitis she is a goddess of the fertility and wealth of the community in her association with the curiae. The epithet Lucina is revealing since it reflects two interrelated aspects of the function of Juno: cyclical renewal of time in the waning and waxing of the moon and protection of delivery and birth; the ancient called her Covella in her function of helper in the labours of the new moon. The view that she was a Moon goddess though is no longer accepted by scholars, as such a role belongs to Diana Lucifera: through her association with the moon she governed the feminine physiological functions, menstrual cycle and pregnancy: as a rule all lunar deities are deities of childbirth.
These aspects of Juno mark the worldly sides of her function. She is thus associated to all beginnings and hers are the kalendae of every month: at Laurentum she was known as Kalendaris Iuno. At Rome on the Kalends of every month the pontifex minor invoked her, under the epithet Covella, when from the curia Calabra announced the date of the nonae. On the same day the regina sacrorum sacrificed to Juno a white lamb in the Regia, she is associated with Janus, the god of passages and beginnings who after her is named Iunonius. Some scholars view this concentration of multiple functions
Roman mythology is the body of traditional stories pertaining to ancient Rome's legendary origins and religious system, as represented in the literature and visual arts of the Romans. "Roman mythology" may refer to the modern study of these representations, to the subject matter as represented in the literature and art of other cultures in any period. The Romans treated their traditional narratives as historical when these have miraculous or supernatural elements; the stories are concerned with politics and morality, how an individual's personal integrity relates to his or her responsibility to the community or Roman state. Heroism was an important theme; when the stories illuminate Roman religious practices, they are more concerned with ritual and institutions than with theology or cosmogony. The study of Roman religion and myth is complicated by the early influence of Greek religion on the Italian peninsula during Rome's protohistory, by the artistic imitation of Greek literary models by Roman authors.
In matters of theology, the Romans were curiously eager to identify their own gods with those of the Greeks, to reinterpret stories about Greek deities under the names of their Roman counterparts. Rome's early myths and legends have a dynamic relationship with Etruscan religion, less documented than that of the Greeks. While Roman mythology may lack a body of divine narratives as extensive as that found in Greek literature and Remus suckling the she-wolf is as famous as any image from Greek mythology except for the Trojan Horse; because Latin literature was more known in Europe throughout the Middle Ages and into the Renaissance, the interpretations of Greek myths by the Romans had a greater influence on narrative and pictorial representations of "classical mythology" than Greek sources. In particular, the versions of Greek myths in Ovid's Metamorphoses, written during the reign of Augustus, came to be regarded as canonical; because ritual played the central role in Roman religion that myth did for the Greeks, it is sometimes doubted that the Romans had much of a native mythology.
This perception is a product of Romanticism and the classical scholarship of the 19th century, which valued Greek civilization as more "authentically creative." From the Renaissance to the 18th century, Roman myths were an inspiration for European painting. The Roman tradition is rich in historical myths, or legends, concerning the foundation and rise of the city; these narratives focus on human actors, with only occasional intervention from deities but a pervasive sense of divinely ordered destiny. In Rome's earliest period and myth have a mutual and complementary relationship; as T. P. Wiseman notes: The Roman stories still matter, as they mattered to Dante in 1300 and Shakespeare in 1600 and the founding fathers of the United States in 1776. What does it take to be a free citizen? Can a superpower still be a republic? How does well-meaning authority turn into murderous tyranny? Major sources for Roman myth include the Aeneid of Vergil and the first few books of Livy's history as well as Dionysius' s Roman Antiquities.
Other important sources are the Fasti of Ovid, a six-book poem structured by the Roman religious calendar, the fourth book of elegies by Propertius. Scenes from Roman myth appear in Roman wall painting and sculpture reliefs; the Aeneid and Livy's early history are the best extant sources for Rome's founding myths. Material from Greek heroic legend was grafted onto this native stock at an early date; the Trojan prince Aeneas was cast as husband of Lavinia, daughter of King Latinus, patronymical ancestor of the Latini, therefore through a convoluted revisionist genealogy as forebear of Romulus and Remus. By extension, the Trojans were adopted as the mythical ancestors of the Roman people; the characteristic myths of Rome are political or moral, that is, they deal with the development of Roman government in accordance with divine law, as expressed by Roman religion, with demonstrations of the individual's adherence to moral expectations or failures to do so. Rape of the Sabine women, explaining the importance of the Sabines in the formation of Roman culture, the growth of Rome through conflict and alliance.
Numa Pompilius, the Sabine second king of Rome who consorted with the nymph Egeria and established many of Rome's legal and religious institutions. Servius Tullius, the sixth king of Rome, whose mysterious origins were mythologized and, said to have been the lover of the goddess Fortuna; the Tarpeian Rock, why it was used for the execution of traitors. Lucretia, whose self-sacrifice prompted the overthrow of the early Roman monarchy and led to the establishment of the Republic. Cloelia, A Roman woman taken hostage by Lars Porsena, she escaped the Clusian camp with a group of Roman virgins. Horatius at the bridge, on the importance of individual valor. Mucius Scaevola, who thrust his right hand into the fire to prove his loyalty to Rome. Caeculus and the founding of Praeneste. Manlius and the geese, about divine intervention at the Gallic siege of Rome. Stories pertaining to the Nonae Caprotinae and Poplifugia festivals. Coriolanus, a story of politics and morality; the Etruscan city of Corythus as the "cradle" of Trojan and Italian civilization.
The arrival of the Great Mother in Rome. Narratives of divine activity played a more important role in the system of Greek religious belief than among the Romans, for whom ritual and cult were primary. Although Roman religion did not have a basis in scriptures and exegesis, priestly literature was one of the earliest written forms of Latin prose; the books and commentaries of the College of Pontiffs and
In historiography, ancient Rome is Roman civilization from the founding of the Italian city of Rome in the 8th century BC to the collapse of the Western Roman Empire in the 5th century AD, encompassing the Roman Kingdom, Roman Republic and Roman Empire until the fall of the western empire. The civilization began as an Italic settlement in the Italian Peninsula, conventionally founded in 753 BC, that grew into the city of Rome and which subsequently gave its name to the empire over which it ruled and to the widespread civilisation the empire developed; the Roman Empire expanded to become one of the largest empires in the ancient world, though still ruled from the city, with an estimated 50 to 90 million inhabitants and covering 5.0 million square kilometres at its height in AD 117. In its many centuries of existence, the Roman state evolved from a monarchy to a classical republic and to an autocratic semi-elective empire. Through conquest and assimilation, it dominated the North African coast and most of Western Europe, the Balkans and much of the Middle East.
It is grouped into classical antiquity together with ancient Greece, their similar cultures and societies are known as the Greco-Roman world. Ancient Roman civilisation has contributed to modern language, society, law, government, art, literature and engineering. Rome professionalised and expanded its military and created a system of government called res publica, the inspiration for modern republics such as the United States and France, it achieved impressive technological and architectural feats, such as the construction of an extensive system of aqueducts and roads, as well as the construction of large monuments and public facilities. The Punic Wars with Carthage were decisive in establishing Rome as a world power. In this series of wars Rome gained control of the strategic islands of Corsica and Sicily. By the end of the Republic, Rome had conquered the lands around the Mediterranean and beyond: its domain extended from the Atlantic to Arabia and from the mouth of the Rhine to North Africa.
The Roman Empire emerged with the dictatorship of Augustus Caesar. 721 years of Roman–Persian Wars started in 92 BC with their first war against Parthia. It would become the longest conflict in human history, have major lasting effects and consequences for both empires. Under Trajan, the Empire reached its territorial peak, it stretched from the entire Mediterranean Basin to the beaches of the North Sea in the north, to the shores of the Red and Caspian Seas in the East. Republican mores and traditions started to decline during the imperial period, with civil wars becoming a prelude common to the rise of a new emperor. Splinter states, such as the Palmyrene Empire, would temporarily divide the Empire during the crisis of the 3rd century. Plagued by internal instability and attacked by various migrating peoples, the western part of the empire broke up into independent "barbarian" kingdoms in the 5th century; this splintering is a landmark historians use to divide the ancient period of universal history from the pre-medieval "Dark Ages" of Europe.
The eastern part of the empire endured through the 5th century and remained a power throughout the "Dark Ages" and medieval times until its fall in 1453 AD. Although the citizens of the empire made no distinction, the empire is most referred to as the "Byzantine Empire" by modern historians during the Middle Ages to differentiate between the state of antiquity and the nation it grew into. According to the founding myth of Rome, the city was founded on 21 April 753 BC on the banks of the river Tiber in central Italy, by the twin brothers Romulus and Remus, who descended from the Trojan prince Aeneas, who were grandsons of the Latin King Numitor of Alba Longa. King Numitor was deposed by his brother, while Numitor's daughter, Rhea Silvia, gave birth to the twins. Since Rhea Silvia had been raped and impregnated by Mars, the Roman god of war, the twins were considered half-divine; the new king, feared Romulus and Remus would take back the throne, so he ordered them to be drowned. A she-wolf saved and raised them, when they were old enough, they returned the throne of Alba Longa to Numitor.
The twins founded their own city, but Romulus killed Remus in a quarrel over the location of the Roman Kingdom, though some sources state the quarrel was about, going to rule or give his name to the city. Romulus became the source of the city's name. In order to attract people to the city, Rome became a sanctuary for the indigent and unwanted; this caused a problem, in that Rome was bereft of women. Romulus visited neighboring towns and tribes and attempted to secure marriage rights, but as Rome was so full of undesirables he was refused. Legend says that the Latins invited the Sabines to a festival and stole their unmarried maidens, leading to the integration of the Latins with the Sabines. Another legend, recorded by Greek historian Dionysius of Halicarnassus, says that Prince Aeneas led a group of Trojans on a sea voyage to found a new Troy, since the original was destroyed at the end of the Trojan War. After a long time in rough seas, they landed on the banks of the Tiber River. Not long after they landed, the men wanted to take to the sea again, but the women who were traveling with them did not want to leave.
One woman, named Roma, suggested that the women burn the ships out at sea to prevent their leaving
Numa Pompilius was the legendary second king of Rome, succeeding Romulus. He was of Sabine origin, many of Rome's most important religious and political institutions are attributed to him. According to Plutarch, Numa was the youngest of Pomponius's four sons, born on the day of Rome's founding, he banished all luxury from his home. Titus Tatius, king of the Sabines and a colleague of Romulus, gave in marriage his only daughter, Tatia, to Numa. After 13 years of marriage, Tatia died. According to Livy, Numa resided at Cures before being elected king. Titus Livius and Plutarch refer to the story that Numa was instructed in philosophy by Pythagoras but discredit it as chronologically and geographically implausible. Plutarch reports that some authors credited him with Pompilia. Pompilia's mother is variously identified as his second wife Lucretia, she is said to have married the future first pontifex maximus Numa Marcius, by him gave birth to the future king Ancus Marcius. Other authors, according to Plutarch, gave Numa, in addition, five sons, Pinus, Calpus and Numa, from whom the noble families of the Pomponii, Calpurnii and Pompilii traced their descent.
Still other writers, writes Plutarch, believed these were fictional genealogies to enhance the status of these families. After the death of Romulus, there was an interregnum of one year in which the royal power was exercised by members of the Senate in rotation for five days in a row. In 715 BC, after much bickering between the factions of Romulus and Tatius, a compromise was reached, the Sabine Numa was elected by the senate as the next king. At first he refused the offer, his father and Sabine kinsmen, including his teacher and the father of Numa's son-in law, along with an embassy of two senators from Rome, banded together to persuade him to accept. In the account of Plutarch and Livy, after being summoned by the Senate from Cures, was offered the tokens of power amid an enthusiastic reception by the people of Rome, he requested, that an augur should divine the opinion of the gods on the prospect of his kingship before he accepted. Jupiter was consulted and the omens were favourable, thus approved by the Roman and Sabine people as well as the heavens, he took up his position as King of Rome.
According to Plutarch, Numa's first act was to disband the personal guard of 300 so-called "Celeres" with which Romulus permanently surrounded himself. The gesture is variously interpreted as self-protection in the face of their questionable loyalty, a sign of humility, or a signal of peace and moderation. Based on Roman chronology, Numa died of old age in 673 BC, he was succeeded by Tullus Hostilius. Numa was traditionally celebrated by the Romans for his piety. In addition to the endorsement by Jupiter, he is supposed to have had a direct and personal relationship with a number of deities, most famously the nymph Egeria, who according to legend taught him to be a wise legislator. According to Livy, Numa claimed that he held nightly consultations with Egeria on the proper manner of instituting sacred rites for the city. Plutarch suggests that he played on superstition to give himself an aura of awe and divine allure, in order to cultivate more gentle behaviours among the warlike early Romans, such as honoring the gods, abiding by law, behaving humanely to enemies, living proper, respectable lives.
Numa was said to have authored several "sacred books" in which he had written down divine teachings from Egeria and the Muses. Plutarch and Livy record that at his request he was buried along with these "sacred books", preferring that the rules and rituals they prescribed be preserved in the living memory of the state priests, rather than preserved as relics subject to forgetfulness and disuse. About half of these books—Plutarch and Livy differ on their number—were thought to cover the priesthoods he had established or developed, including the flamines, pontifices and fetiales and their rituals; the other books dealt with philosophy. According to Plutarch, these books were recovered some four hundred years at the occasion of a natural accident that exposed the tomb, they were examined by the Senate, deemed to be inappropriate for disclosure to the people, burned. Dionysius of Halicarnassus hints that they were kept as a close secret by the pontifices. Numa is reputed to have constrained the two minor gods Picus and Faunus into delivering some prophecies of things to come.
Numa and prepared by Egeria held a battle of wits with Jupiter himself, in an apparition whereby Numa sought to gain a protective ritual against lightning strikes and thunder. Once, when a plague was ravaging the population, a brass shield fell from the sky and was brought to Numa, he declared that Egeria had told him it was a gift from Jupiter to be used for Rome's protection. He ordered ceremonies to give thanks for the gift and brought about an end to the plague; the Ancile was placed in the care of the Salii. One of Numa's first acts was the construction of a temple of Janus as an indicator of war; the temple was constructed at the foot of a road in the city. After securing peace with Rome's neighbours, the doors of the temples were shut and remained so for all the duration of Numa's reign, a unique case in Roman history. Another crea
The Roman calendar was the calendar used by the Roman kingdom and republic. The term includes the Julian calendar established by the reforms of the dictator Julius Caesar and emperor Augustus in the late 1st century BC and sometimes includes any system dated by inclusive counting towards months' kalends and ides in the Roman manner; the term excludes the Alexandrian calendar of Roman Egypt, which continued the unique months of that land's former calendar. Roman dates were counted inclusively forward to the next of three principal days: the first of the month, a day less than the middle of the month, eight days—nine, counting inclusively—before this; the original calendar consisted of 10 months beginning in spring with March. These months ran for 38 nundinal cycles, each forming an eight-day week ended by religious rituals and a public market; the winter period was divided into two months and February. The legendary early kings Romulus and Numa Pompilius were traditionally credited with establishing this early fixed calendar, which bears traces of its origin as an observational lunar one.
In particular, the kalends and ides seem to have derived from the first sighting of the crescent moon, the first-quarter moon, the full moon respectively. The system ran well short of the solar year, it needed constant intercalation to keep religious festivals and other activities in their proper seasons. For superstitious reasons, such intercalation occurred within the month of February after it was no longer considered the last month. After the establishment of the Roman Republic, years began to be dated by consulships and control over intercalation was granted to the pontifices, who abused their power by lengthening years controlled by their political allies and shortening the years in their rivals' terms of office. Having won his war with Pompey, Caesar used his position as Rome's chief pontiff to enact a calendar reform in 46 BC, coincidentally making the year of his third consulship last for 446 days. In order to avoid interfering with Rome's religious ceremonies, the reform added all its days towards the ends of months and did not adjust any nones or ides in months which came to have 31 days.
The Julian calendar was supposed to have a single leap day on 24 February every fourth year but following Caesar's assassination the priests figured this using inclusive counting and mistakenly added the bissextile day every three years. In order to bring the calendar back to its proper place, Augustus was obliged to suspend intercalation for one or two decades; the revised calendar remaining longer than the solar year, the date of Easter shifted far enough away from the vernal equinox that Pope Gregory XIII ordered its adjustment in the 16th century. The original Roman calendar is believed to have been an observational lunar calendar whose months began from the first signs of a new crescent moon; because a lunar cycle is about 29 1⁄2 days long, such months would have varied between 29 and 30 days. Twelve such months would have fallen 11 days short of the solar year. Given the seasonal aspects of the calendar and its associated religious festivals, this was avoided through some form of intercalation or through the suspension of the calendar during winter.
Rome's 8-day week, the nundinal cycle, was shared with the Etruscans, who used it as the schedule of royal audiences. It was a part of the early calendar and was credited in Roman legend variously to Romulus and Servius Tullius; the Romans themselves described their first organized year as one with ten fixed months, each of 30 or 31 days. Such a decimal division fitted general Roman practice; the four 31-day months were called "full" and the others "hollow". Its 304 days made up 38 nundinal cycles; the system is said to have left the remaining 50-odd days of the year as an unorganized "winter", although Licinius Macer's lost history stated the earliest Roman calendar employed intercalation instead and Macrobius claims the 10-month calendar was allowed to shift until the summer and winter months were misplaced, at which time additional days belonging to no month were inserted into the calendar until it seemed things were restored to their proper place. Roman writers credited this calendar to Romulus, their legendary first king and culture hero, although this was common with other practices and traditions whose origin had been lost to them.
Some scholars doubt the existence of this calendar at all, as it is only attested in late Republican and Imperial sources and supported only by the misplaced names of the months from September to December. Rüpke finds the coincidence of the length of the supposed "Romulan" year with the length of the first ten months of the Julian calendar to be suspicious. Other traditions existed alongside this one, however. Plutarch's Parallel Lives recounts that Romulus's calendar had been solar but adhered to the general principle that the year should last for 360 days. Months were employed secondarily and haphazardly, with some counted as 20 days and others as 35 or more; the attested calendar of the Roman Republic was quite different. It followed Gre
A tutelary is a deity or spirit, a guardian, patron, or protector of a particular place, geographic feature, lineage, culture, or occupation. The etymology of "tutelary" expresses the concept of safety, thus of guardianship. In late late Greek and Roman religion, one type of tutelary deity, the genius, functions as the personal deity or daimon of an individual from birth to death. Another form of personal tutelary spirit is the familiar spirit of European folklore. Chinese folk religion, both past and present, includes a myriad of tutelary deities. Exceptional individuals may become deified after death. Guan Yu is a well-known tutelary. See City God and Tudigong. In Hinduism, tutelary deities are known as Kuldevi or Kuldevta. Gramadevata are guardian deities of villages. Devas can be seen as tutelary. Shiva is patron of renunciants; the City goddesses include: Mumbadevi Sachchika Kuladevis include: Ambika Mahalakshmi In Korean shamanism and sotdae were placed at the edge of villages to frighten off demons.
They were worshiped as deities. In Philippine animism, Diwata or Lambana are deities or spirits that inhabit sacred places like mountains and mounds and serve as guardians.* Maria Makiling is the deity who guards Mt. Makiling. * Maria Cacao and Maria Sinukuan. In Shinto, the spirits, or kami, which give life to human bodies come from nature and return to it after death. Ancestors are therefore themselves tutelaries to be worshiped. Thai provincial capitals palladiums; the guardian spirit of a house is known as Pra Poom. Every Buddhist household in Thailand has a miniature shrine housing this tutelary deity, known as a spirit house. Tibetan Buddhism has Yidam as a tutelary deity. Dakini is the patron of those. Socrates spoke of hearing the voice of his personal spirit or daimonion: You have heard me speak of an oracle or sign which comes to me …; this sign I have had since I was a child. The sign is a voice which comes to me and always forbids me to do something which I am going to do, but never commands me to do anything, this is what stands in the way of my being a politician.
The Greeks thought deities guarded specific places: For instance, Athena was the patron goddess of the city of Athens. Tutelary deities who guard and preserve a place or a person are fundamental to ancient Roman religion; the tutelary deity of a man was that of a woman her Juno. In the Imperial era, the Genius of the Emperor was a focus of Imperial cult. An emperor might adopt a major deity as his personal patron or tutelary, as Augustus did Apollo. Precedents for claiming the personal protection of a deity were established in the Republican era, when for instance the Roman dictator Sulla advertised the goddess Victory as his tutelary by holding public games in her honor; each town or city had one or more tutelary deities, whose protection was considered vital in time of war and siege. Rome itself was protected by a goddess; the Capitoline Triad of Juno and Minerva were tutelaries of Rome. The Italic towns had their own tutelary deities. Juno had this function, as at the Latin town of Lanuvium and the Etruscan city of Veii, was housed in an grand temple on the arx or other prominent or central location.
The tutelary deity of Praeneste was Fortuna. The Roman ritual of evocatio was premised on the belief that a town could be made vulnerable to military defeat if the power of its tutelary deity were diverted outside the city by the offer of superior cult at Rome; the depiction of some goddesses such as the Magna Mater as "tower-crowned" represents their capacity to preserve the city. A town in the provinces might adopt a deity from within the Roman religious sphere to serve as its guardian, or syncretize its own tutelary with such; each Roman home had a set of protective deities: the Lar or Lares of the household or familia, whose shrine was a lararium. The poet Martial lists the tutelary deities; the architecture of a granary featured niches for images of the tutelary deities, who might include the genius loci or guardian spirit of the site, Silvanus, Fortuna Conservatrix and in the Greek East Aphrodite and Agathe Tyche. The Lares Compitales were the tutelary gods of a neighborhood, each of which had a compitum devoted to these.
During the Republic, the cult of local or neighborhood tutelaries sometimes became rallying points for political and social unrest. Some tutelary deities are known to exist in Slavic Europe, a more prominent example being that of Leshy. Animal spirit Dvarapala Eudaemon Guardian angel Landvættir Nagual National god Patron saint Power animal Totem Tulpa Uay