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In ancient Roman religion, the Robigalia was a festival held April 25. Its main ritual was a dog sacrifice to protect grain fields from disease. Games (''ludi'') in the form of "major and minor" races were held.〔The ''ludi cursoribus'' are mentioned in the ''Fasti Praenestini''; see Elaine Fantham, ''Ovid:'' Fasti ''Book IV'' (Cambridge University Press, 1998), p. 263.〕 The Robigalia was one of several agricultural festivals in April to celebrate and vitalize the growing season,〔Mary Beard, J.A. North and S.R.F. Price. ''Religions of Rome: A History'' (Cambridge University Press, 1998), vol. 1, p. 45.〕 but the darker sacrificial elements of these occasions are also fraught with anxiety about crop failure and the dependence on divine favor to avert it.〔Rhiannon Evans, ''Utopia antiqua: Readings of the Golden Age and Decline at Rome'' (Routledge, 2008), pp. 185–188.〕 The late Republican scholar Varro says〔Varro, ''De lingua latina'' 6.16.〕 that the Robigalia was named for the god Robigus, who as the numen or personification of agricultural disease could also prevent it.〔A.M. Franklin, ''The Lupercalia'' (New York, 1921), p. 74.〕 He was thus a potentially malignant deity to be propitiated, as Aulus Gellius notes.〔Aulus Gellius, ''Attic Nights'' 5.12.14: ''In istis autem diis, quos placari oportet, uti mala a nobis vel a frugibus natis amoliantur, Auruncus quoque habetur et Robigus'' ("Auruncus and Robigus are also regarded as among those gods whom it is a duty to placate so that they deflect the malign influences away from us or the harvests"); Woodard, ''Indo-European Sacred Space: Vedic and Roman Cult'' (University of Illinois Press, 2006), p. 234.〕 But the gender of this deity is elusive.〔In addition to Varro, Verrius Flaccus (''CIL'' 1: 236, 316) and others hold that he is male; Ovid, Columella (see following), Augustine, and Tertullian regard the deity as female. A.J. Boyle and R.D. Woodard, ''Ovid: Fasti'' (Penguin Books, 2000), p. 254 (online. )〕 The agricultural writer Columella gives the name in the feminine as Robigo, like the word used for the disease itself,〔Vergil, ''Georgics'' 1.151. The 4th-century agricultural writer Palladius devotes a chapter ''contra nebulas et rubiginem'', on preventing miasma and mildew ((1.35 )).〕 and says that the sacrificial offering was the blood and entrails of an unweaned puppy (''catulus'').〔Columella, ''De re rustica'' 10.337–343.〕 Most animal sacrifice in the public religion of ancient Rome resulted in a communal meal and thus involved domestic animals whose flesh was a normal part of the Roman diet;〔C. Bennett Pascal, "October Horse," ''Harvard Studies in Classical Philology'' 85 (1981), pp. 275–276; general discussion of victims' edibility by Hendrik Wagenvoort, "Profanus, profanare," in ''Pietas: Selected Studies in Roman Religion'' (Brill, 1980), pp. 25–38.〕 the dog occurs as a victim most often in magic and private rites for Hecate and other chthonic deities,〔David Soren, "Hecate and the Infant Cemetery at Poggio Gramignano," in ''A Roman Villa and a Late Roman Infant Cemetery'' («L'Erma» di Bretschneider, 1999), pp. 619–621.〕 but was offered publicly at the Lupercalia〔Plutarch, ''Roman Questions'' (68 ); Eli Edward Burriss, "The Place of the Dog in Superstition as Revealed in Latin Literature," ''Classical Philology'' 30 (1935), pp. 34–35.〕 and two other sacrifices pertaining to grain crops.〔Boyle and Woodard, ''Ovid: Fasti'', p. 255.〕 ==Purpose and origin== ''Robigo'' is a form of wheat rust, and has a reddish or reddish-brown color. Both ''Robigus'' and ''robigo'' are also found as ''Rubig-'', which following the etymology-by-association of antiquity〔Davide Del Bello, ''Forgotten Paths: Etymology and the Allegorical Mindset'' (Catholic University of America Press, 2007), ''passim''.〕 was thought to be connected to the color red (''ruber'') as a form of homeopathic or sympathetic magic.〔Burriss, "The Place of the Dog in Superstition,'' pp. 34–35.〕 The color is thematic: the disease was red, the requisite puppies (or sometimes bitches) had a red coat,〔Fowler, ''Roman Festivals'', pp. 90–91.〕 the red of blood recalls the distinctively Roman incarnation of Mars as both a god of agriculture and bloodshed.〔This dual function of Mars, contradictory perhaps to the 21st-century mind, may not have seemed so to the Romans: "In early Rome agriculture and military activity were closely bound up, in the sense that the Roman farmer was also a soldier (and a voter as well)": Beard, ''Religions of Rome'', pp. 47–48 (online ) and 53. See also Evans, ''Utopia antiqua'', p. 188 (online. )〕 William Warde Fowler, whose work on Roman festivals remains a standard reference,〔William Warde Fowler, ''The Roman Festivals of the Period of the Republic'' (London, 1908), p. 89.〕 entertained the idea that Robigus is an "indigitation" of Mars, that is, a name to be used in a prayer formulary to fix the local action of the invoked god.〔Precise naming, in connection with concealing a deity's true name to monopolize his or her power, was a crucial part of prayer in antiquity, as evidenced not only in the traditional religions of Greece and Rome and syncretistic Hellenistic religion and mystery cult, but also in Judaism, ancient Egyptian religion, and later Christianity. See Matthias Klinghardt, “Prayer Formularies for Public Recitation: Their Use and Function in Ancient Religion,” Numen 46 (1999) 1–5; A.A. Barb, "Antaura. The Mermaid and the Devil's Grandmother: A Lecture," ''Journal of the Warburg and Courtauld Institutes'' 29 (1966), p. 4; Karen Hartnup, ''On the Beliefs of the Greeks: Leo Allatios and Popular Orthodoxy'' (Brill, 2004), pp. 97–101 (online ) (in connection with compelling demons). Augustine of Hippo derided the proliferation of divinities as a ''turba minutorum deorum'', "a mob of mini-gods" (''De civitate Dei'' 4.9, ''dea Robigo'' among them at 4.21); see W.R. Johnson, "The Return of Tutunus," ''Arethusa'' (1992) 173–179. See also ''indigitamenta''.〕 The priest who presided was the flamen Quirinalis, the high priest of Quirinus, the Sabine god of war who become identified with Mars;〔Boyle and Woodard, ''Ovid: Fasti'', p. 254; Beard, ''Religions of Rome'', p. 106, note 129; Woodward, ''Indo-European Sacred Space'', p. 136.〕 the ''ludi'' were held for both Mars and Robigo.〔Tertullian, ''De spectaculis'' 5: ''Numa Pompilius Marti et Robigini fecit'' ("Numa Pompilius established () for Mars and Robigo").〕 The flamen recited a prayer that Ovid quotes at length in the ''Fasti'', his six-book calendar poem on Roman holidays which provides the most extended, though problematic, description of the day.〔Ovid, ''Fasti'' 4.905–942; Boyle and Woodard, ''Ovid: Fasti'', pp. 254–255 ''et passim'' on the nature of this work.〕 Like many other aspects of Roman law and religion, the institution of the Robigalia was attributed to the Sabine Numa Pompilius,〔William Warde Fowler, ''The Religious Experience of the Roman People'' (London, 1922), p. 108; Tertullian, ''De spectaculis'' 5.〕 in the eleventh year of his reign as the second king of Rome.〔Pliny, ''Natural History'' 18.285.〕 The combined presence of Numa and the flamen Quirinalis may suggest a Sabine origin.〔Franklin, ''Lupercalia'', p. 75. The name Quirinus was supposed to derive from the Sabine town of Cures. In his notes to ''Aeneid'' 1.292 and 6.859, Servius says that "when Mars rages uncontrolled ''(saevit)'', he is called Gradivus; when he is calm ''(tranquillus)'', he is called Quirinus." Therefore, since Quirinus is the "Mars" who presides over peace, his temple is within the city; the temple for the "Mars of war" is located outside the city limit. The name was also connected to ''Quirites'', Roman civilians, and the civil ''comitia curiata'', in contrast to military personnel and the ''comitia centuriata''. Quirinus was assimilated with the deified Romulus, possibly as late as the Augustan period. See Robert Schilling, "Quirinus," ''Roman and European Mythologies'' (University of Chicago Press, 1992, from the French edition of 1981), p. 145.〕 The Robigalia was held at the boundary of the Ager Romanus.〔Woodard, ''Indo-European Sacred Space'', p. 234.〕 Verrius Flaccus〔''CIL'' 12 pp. 236, 316), as cited by Woodard.〕 sites it in a grove (''lucus'') at the fifth milestone from Rome along the Via Claudia. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Robigalia」の詳細全文を読む スポンサード リンク
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