Glossary of ancient Roman religion in the context of Consus

A ceremony (UK: /ˈsɛrəməni/, US: /ˈsɛrəˌmoʊni/) is a unified ritualistic event with a purpose, usually consisting of a number of artistic components, performed on a special occasion.

The word may be of Etruscan origin, via the Latin caerimonia.

Serapis or Sarapis is a Graeco-Egyptian god. A syncretic deity derived from the worship of the Egyptian Osiris and Apis, Serapis was extensively popularized in the third century BC on the orders of Greek Pharaoh Ptolemy I Soter, as a means to unify the Greek and Egyptian subjects of the Ptolemaic Kingdom.

The cultus of Serapis was spread as a matter of deliberate policy by subsequent Ptolemaic kings. Serapis continued to increase in popularity during the Roman Empire, often replacing Osiris as the consort of Isis in temples outside Egypt.Alongside his Egyptian roots he gained attributes from other deities, such as chthonic powers linked to the Greek Hades and Demeter, and benevolence derived from associations with Dionysus.

In ancient Rome, the Vestal Virgins or Vestals (Latin: Vestālēs, singular Vestālis [wɛsˈtaːlɪs]) were priestesses of Vesta, virgin goddess of Rome's sacred hearth and its flame.

The Vestals were unlike any other public priesthood. They were chosen before puberty from several suitable candidates, freed from any legal ties and obligations to their birth family, and enrolled in Vesta's priestly college of six priestesses. They were supervised by a senior vestal but chosen and governed by Rome's leading male priest, the pontifex maximus—in the Imperial era, this meant the emperor.

The Parilia or Palilia was an ancient Roman festival of rural character performed annually on 21 April, aimed at cleansing both sheep and shepherd. It was carried out in acknowledgment to the Roman deity Pales, a deity of uncertain gender who was a patron of shepherds and sheep.

Ovid describes the Parilia at length in the Fasti, an elegiac poem on the Roman religious calendar, and implies that it predates the founding of Rome (753 BC in the Varronian chronology), as indicated by its pastoral and preagricultural concerns. During the Republic, farming was idealized and central to Roman identity, so the festival took on a more generally rural character. Increasing urbanization caused the rustic Parilia to be reinterpreted rather than abandoned, as Rome was an intensely traditional society. During the Imperial period, the date was celebrated as the birthday of Rome (Latin: dies natalis Romae or natalis Urbis).

The Roman imperial cult (Latin: cultus imperatorius) identified emperors and some members of their families with the divinely sanctioned authority (auctoritas) of the Roman State. Its framework was based on Roman and Greek precedents, and was formulated during the early Principate of Augustus. It was rapidly established throughout the Empire and its provinces, with marked local variations in its reception and expression.

Augustus's reforms transformed Rome's Republican system of government to a de facto monarchy, couched in traditional Roman practices and Republican values. The princeps (emperor) was expected to balance the interests of the Roman military, Senate and people, and to maintain peace, security and prosperity throughout an ethnically diverse empire. The official offer of cultus to a living emperor acknowledged his office and rule as divinely approved and constitutional: his Principate should therefore demonstrate pious respect for traditional Republican deities and mores.

Adoption in ancient Rome was primarily a legal procedure for transferring paternal power (potestas) to ensure succession in the male line within Roman patriarchal society. The Latin word adoptio refers broadly to "adoption", which was of two kinds: the transferral of potestas over a free person from one head of household to another; and adrogatio, when the adoptee had been acting sui iuris as a legal adult but assumed the status of unemancipated son for purposes of inheritance. Adoptio was a longstanding part of Roman family law pertaining to paternal responsibilities such as perpetuating the value of the family estate and ancestral rites (sacra), which were concerns of the Roman property-owning classes and cultural elite. During the Principate, adoption became a way to ensure imperial succession.

In contrast to modern adoption, Roman adoptio was neither designed nor intended to build emotionally satisfying families and support childrearing. Among all social classes, childless couples or those who wanted to expand the size of their families instead might foster children. Evidence is meager for the adoptio of young children for purposes other than securing a male heir, and probably would have been employed mostly by former slaves legitimating the status of their own children born into slavery or outside a legally valid marriage.

Festivals in ancient Rome were a very important part of Roman religious life during both the Republican and Imperial eras, and one of the primary features of the Roman calendar. Feriae ("holidays" in the sense of "holy days"; singular also feriae or dies ferialis) were either public (publicae) or private (privatae). State holidays were celebrated by the Roman people and received public funding. Games (ludi), such as the Ludi Apollinares, were not technically feriae, but the days on which they were celebrated were dies festi, holidays in the modern sense of days off work. Although feriae were paid for by the state, ludi were often funded by wealthy individuals. Feriae privatae were holidays celebrated in honor of private individuals or by families. This article deals only with public holidays, including rites celebrated by the state priests of Rome at temples, as well as celebrations by neighborhoods, families, and friends held simultaneously throughout Rome.

Martius or mensis Martius ("March") was the first month of the ancient Roman year until possibly as late as 153 BC. After that time, it was the third month, following Februarius (February) and preceding Aprilis (April). Martius was one of the few Roman months named for a deity, Mars, who was regarded as an ancestor of the Roman people through his sons Romulus and Remus.

March marked a return to the active life of farming, military campaigning, and sailing. It was densely packed with religious observances dating from the earliest period of Roman history. Because of its original position as the first month, a number of festivals originally associated with the new year occurred in March. In the Imperial period, March was also a time for public celebration of syncretic or international deities whose cultus was spread throughout the empire, including Isis and Cybele.

Sacrilege is the violation or injurious treatment of a sacred object, site or person. This can take the form of irreverence to sacred persons, places, and things. When the sacrilegious offence is verbal, it is called blasphemy, and when physical, it is often called desecration. In a more general sense, any transgression against what is seen as the virtue of religion would be a sacrilege, and so is coming near a sacred site without permission.

Most ancient religions have a concept analogous to sacrilege, often considered as a type of taboo. The basic idea is that realm of sacrum or haram stands above the world of the profane and its instantiations, see the Sacred–profane dichotomy.

The Temple of Vesta, or the aedes (Latin Aedes Vestae; Italian: Tempio di Vesta), was an ancient edifice in Rome, Italy. It is located in the Roman Forum near the Regia and the House of the Vestal Virgins. The Temple of Vesta housed Vesta's holy fire, which was a symbol of Rome's safety and prosperity. The temple has a circular footprint, making it a tholos.

Since the worship of Vesta began in private homes, the architecture seems to pay homage to the architecture of early Roman homes. The temple's current, ruinous form employs elements of Greek architecture with Corinthian columns and marble. The sacred hearth was housed in a central cella. The surviving structure indicates that there were twenty Corinthian columns built on a podium fifteen meters in diameter. The roof probably had a vent at the apex to allow smoke to escape.

The pontifex maximus (Latin for 'supreme pontiff') was the chief high priest of the College of Pontiffs (Collegium Pontificum) in ancient Rome. This was the most important position in the ancient Roman religion, open only to patricians until 254 BC, when a plebeian first held this position. Although in fact the most powerful office in the Roman priesthood, the pontifex maximus was officially ranked fifth in the ranking of the highest Roman priests (Ordo Sacerdotum), behind the Rex Sacrorum and the flamines maiores (Flamen Dialis, Flamen Martialis, Flamen Quirinalis).

A distinctly religious office under the early Roman Republic, it gradually became politicized until, beginning with Augustus, it was subsumed into the position of emperor in the Roman imperial period. Subsequent emperors were styled pontifex maximus well into Late Antiquity, including Gratian (r. 367–383), but during Gratian's reign the phrase was replaced in imperial titulature with the Latin phrase: pontifex inclytus ("honourable pontiff"), an example followed by Gratian's junior co-emperor Theodosius the Great and which was used by emperors thereafter including the co-augusti Valentinian III (r. 425–455), Marcian (r. 450–457) and the augustus Anastasius Dicorus (r. 491–518). The first to adopt the inclytus alternative to maximus may have been the rebel augustus Magnus Maximus (r. 383–388).

Annia Galeria Faustina the Elder, sometimes referred to as Faustina I or Faustina Major (c. 100 – late October 140), was a Roman empress and wife of the Roman emperor Antoninus Pius. The emperor Marcus Aurelius was her nephew and later became her adopted son, along with Emperor Lucius Verus. She died early in the principate of Antoninus Pius, but continued to be prominently commemorated as a diva, posthumously playing a prominent symbolic role during his reign.

In ancient Roman religion, Concordia (means "concord" or "harmony" in Latin) is the goddess who embodies agreement in marriage and society. Her Greek equivalent is usually regarded as Harmonia, with musical harmony a metaphor for an ideal of social concord or entente in the political discourse of the Republican era. She was thus often associated with Pax ("Peace") in representing a stable society. As such, she is more closely related to the Greek concept of homonoia (likemindedness), which was also represented by a goddess.

Concordia Augusta was cultivated in the context of Imperial cult. Dedicatory inscriptions to her, on behalf of emperors and members of the imperial family, were common.

In ancient Roman religion, the Manes (/ˈmeɪniːz/, Latin: mānēs, Classical Latin: [ˈmaː.neːs̠]) or Di Manes are chthonic deities sometimes thought to represent souls of deceased loved ones. They were associated with the Lares, Lemures, Genii, and Di Penates as deities (di) that pertained to domestic, local, and personal cult. They belonged broadly to the category of di inferi, "those who dwell below", the undifferentiated collective of divine dead. The Manes were honored during the Parentalia and Feralia in February.

The theologian St. Augustine, writing about the subject a few centuries after most of the Latin pagan references to such spirits, differentiated Manes from other types of Roman spirits: