DOI Page / Citation link:
https://doi.org/10.11588/diglit.15093#0033
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nones and ides in every month, a lighted lamp with incense burning
therein, may be placed for him."
Mutilated as this fragment is, it records much that is curious;
the Roman festivals enjoined by authority were sufficiently numer-
ous to be highly objectionable, and a great impediment to business
both public and private ; and when we see an individual requiring
from his freedmen and freedwomen the very frequent repetition of
burning incense to his honour, besides the devotion of four days
annually to his commemoration, we can perceive the propriety, the
necessity of that decree of Claudius, which set limits to the number
of sacrifices and festivals.
The dies natalis, or anniversary of the birth-day, was observed
with great solemnity and festivity, and the commemoration was not,
as in modern times, limited to the life of the person, but celebrated
after his death; and provision made, as upon the inscription before
us, for its perpetual observance. Business for that day was laid
aside, feasts were held, and libations and sacrifices duly solemnized.
The expression dies rosationis is of extremely rare occurrence,
being used only in inscriptions, and even upon them in not more
than one or two known instances. Supposing it to be of the same
import with ros^e, rosales esce, or rosalia, it would refer to
May 21 (xii. leal. Jtmii,) or according to some authors, May 11 (v. id.
MaitSj) when the Romans were in the habit of visiting the tombs of
their deceased friends, to decorate them with garlands, to pour liba-
tions upon their ashes, and hold feasts in their commemoration.
Bequests providing for the expense of these ceremonies are not
very unfrequent upon ancient inscriptions.
The dies vioLiE, or violaris, is supposed to be a festival of a
somewhat similar nature to the dies rosationis, and was cele-
brated on the 22d March (xi. leal. April).
The par en tali a were also festivals of a similar description, but
more universal, with rites more solemn and more varied. The
nones and ides in every month, a lighted lamp with incense burning
therein, may be placed for him."
Mutilated as this fragment is, it records much that is curious;
the Roman festivals enjoined by authority were sufficiently numer-
ous to be highly objectionable, and a great impediment to business
both public and private ; and when we see an individual requiring
from his freedmen and freedwomen the very frequent repetition of
burning incense to his honour, besides the devotion of four days
annually to his commemoration, we can perceive the propriety, the
necessity of that decree of Claudius, which set limits to the number
of sacrifices and festivals.
The dies natalis, or anniversary of the birth-day, was observed
with great solemnity and festivity, and the commemoration was not,
as in modern times, limited to the life of the person, but celebrated
after his death; and provision made, as upon the inscription before
us, for its perpetual observance. Business for that day was laid
aside, feasts were held, and libations and sacrifices duly solemnized.
The expression dies rosationis is of extremely rare occurrence,
being used only in inscriptions, and even upon them in not more
than one or two known instances. Supposing it to be of the same
import with ros^e, rosales esce, or rosalia, it would refer to
May 21 (xii. leal. Jtmii,) or according to some authors, May 11 (v. id.
MaitSj) when the Romans were in the habit of visiting the tombs of
their deceased friends, to decorate them with garlands, to pour liba-
tions upon their ashes, and hold feasts in their commemoration.
Bequests providing for the expense of these ceremonies are not
very unfrequent upon ancient inscriptions.
The dies vioLiE, or violaris, is supposed to be a festival of a
somewhat similar nature to the dies rosationis, and was cele-
brated on the 22d March (xi. leal. April).
The par en tali a were also festivals of a similar description, but
more universal, with rites more solemn and more varied. The