The poplifugia or populifugia (Latin: the day of the people's flight), was a festival of ancient Rome celebrated on July 5, according to Varro, in commemoration of the flight of the Romans, when the inhabitants of Ficuleae and Fidenae appeared in arms against them, shortly after the burning of the city by the Gauls (see Battle of the Allia); the traditional victory of the Romans, which followed, was commemorated on July 7 (called the Nonae Caprotinae as a feast of Juno Caprotina), and on the next day was the Vitulatio, supposed to mark the thank-offering of the pontifices for the event. Macrobius, who wrongly places the Poplifugia on the nones, says that it commemorated a flight before the Tuscans, while Dionysius refers its origin to the time when the patricians murdered Romulus after the people had fled from a public assembly on account of rain and darkness.
July is the seventh month of the year (between June and August) in the Julian and Gregorian Calendars and the fourth of seven months to have a length of 31 days. It was named by the Roman Senate in honour of Roman general Julius Caesar, it being the month of his birth. Prior to that, it was called Quintilis, being the fifth month of the 10-month calendar.
It is on average the warmest month in most of the Northern hemisphere, where it is the second month of summer, and the coldest month in much of the Southern hemisphere, where it is the second month of winter. The second half of the year commences in July. In the Southern hemisphere, July is the seasonal equivalent of January in the Northern hemisphere.
"Dog days" are considered to begin in early July in the Northern Hemisphere, when the hot sultry weather of summer usually starts. Spring lambs born in late winter or early spring are usually sold before 1 July.
July is the traditional period known as "fence month," the closed season for deer in England. The end of England's High Court of Justice Trinity Term takes place on 31 July. July is also the time in which the elections take place for the Japanese House of Councillors, held every three years and replacing half of its seats.
In Ancient Rome, the festival of Poplifugia was celebrated on 5 July, and Ludi Apollinares was held on 13 July and for several days afterwards. However, these dates do not correspond to the modern Gregorian calendar.Juno (mythology)
Juno (English: ; Latin: IVNO, Iūnō, [ˈjuːnoː]) 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, Bellona and Juventas. She is the Roman equivalent of Hera, queen of the gods in Greek mythology; like Hera, her sacred animal was the peacock. Her Etruscan counterpart was Uni, and she was said to also watch over the women of Rome. As the patron goddess of Rome and the Roman Empire, Juno was called Regina ("Queen") and was a member of the Capitoline Triad (Juno Capitolina), centered on the Capitoline Hill in Rome; it consisted of her, Jupiter, and Minerva, goddess of wisdom.
Juno's own warlike aspect among the Romans is apparent in her attire. She is often 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'.Jupiter (mythology)
Jupiter (from Latin: Iūpiter [ˈjuːpɪtɛr] or Iuppiter [ˈjʊppɪtɛr], from Proto-Italic *djous "day, sky" + *patēr "father", thus "sky father"), also known as Jove (gen. Iovis [ˈjɔwɪs]), was the god of the sky and thunder and king of the gods in Ancient Roman religion and mythology. Jupiter was the chief deity of Roman state religion throughout the Republican and Imperial eras, until Christianity became the dominant religion of the Empire. In Roman mythology, he negotiates with Numa Pompilius, the second king of Rome, to establish principles of Roman religion such as offering, or sacrifice.
Jupiter is usually thought to have originated as an aerial god. His identifying implement is the thunderbolt and his primary sacred animal is the eagle, which held precedence over other birds in the taking of auspices and became one of the most common symbols of the Roman army (see Aquila). The two emblems were often combined to represent the god in the form of an eagle holding in its claws a thunderbolt, frequently seen on Greek and Roman coins. As the sky-god, he was a divine witness to oaths, the sacred trust on which justice and good government depend. Many of his functions were focused on the Capitoline Hill, where the citadel was located. In the Capitoline Triad, he was the central guardian of the state with Juno and Minerva. His sacred tree was the oak.
The Romans regarded Jupiter as the equivalent of the Greek Zeus, and in Latin literature and Roman art, the myths and iconography of Zeus are adapted under the name Iuppiter. In the Greek-influenced tradition, Jupiter was the brother of Neptune and Pluto, the Roman equivalents of Poseidon and Hades respectively. Each presided over one of the three realms of the universe: sky, the waters, and the underworld. The Italic Diespiter was also a sky god who manifested himself in the daylight, usually identified with Jupiter. Tinia is usually regarded as his Etruscan counterpart.Lucaria
In ancient Roman religion, the Lucaria was a festival of the grove (Latin lucus) held July 19 and 21. The original meaning of the ritual was obscure by the time of Varro (mid-1st century BC), who omits it in his list of festivals. The deity for whom it was celebrated is unknown; if a ritual for grove-clearing recorded by Cato pertains to this festival, the invocation was deliberately anonymous (Si deus, si dea). The dates of the Lucaria are recorded in the Fasti Amiterni, a calendar dating from the reign of Tiberius found at Amiternum (now S. Vittorino) in Sabine territory.The Augustan grammarian Verrius Flaccus connected the Lucaria to the disastrous defeat of the Romans by the Gauls at the Battle of the Allia, which was fought on July 18. The festival, he says, was celebrated in the large grove between the Via Salaria and the Tiber river, where the Romans who survived the battle had hidden. The Via Salaria crossed the battlefield about 10 miles north of Rome. The lucus thus would have been located on the Pincian Hill, which was later cultivated as gardens and leisure parks by Lucullus, Pompeius, Sallust and others. This explanatory story has been compared to that of the Poplifugia, which also involved the Gallic sack of Rome. The story may be more aetiological than historical. The Lucaria suggests that grove veneration was a practice which the early Romans had in common with the Gauls.Like other "fixed holidays" (dies nefasti publici) on the Roman calendar, the Lucaria took place on days of uneven number, with an intervening day that was "non-festive". A mention by Macrobius seems to imply that the festival began at night and continued the following day. Georg Wissowa thought that it may have been connected to the Neptunalia on July 23, when leafy huts, called umbrae, were built as shelters to protect against the hot summer sun and bulls were sacrificed. Neptune embodied fresh as well as salt water among the Romans, and the collocation of festivals in July, including also the Furrinalia on the 25th, may express concerns for drought.Quintilis
In the ancient Roman calendar, Quintilis or Quinctilis was the month following Junius (June) and preceding Sextilis (August). Quintilis is Latin for "fifth": it was the fifth month (quintilis mensis) in the earliest calendar attributed to Romulus, which began with Martius ("Mars' month," March) and had 10 months. After the calendar reform that produced a 12-month year, Quintilis became the seventh month, but retained its name. In 45 BC, Julius Caesar instituted a new calendar (the Julian calendar) that corrected astronomical discrepancies in the old. After his death in 44 BC, the month of Quintilis, his birth month, was renamed Julius in his honor, hence July.Quintilis was under the guardianship (tutela) of the Romans' supreme deity Jupiter, with sacrifices made particularly to Neptune and Apollo. Agricultural festivals directed at the harvest gradually lost their importance, and the month became dominated in urban Imperial Rome by the Ludi Apollinares, games (ludi) in honor of Apollo. Ten days of games were celebrated in honor of Julius Caesar at the end of the month.Roman festivals
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.
Feriae publicae were of three kinds:
Stativae were annual holidays that held a fixed or stable date on the calendar.
Conceptivae were annual holidays that were moveable feasts (like Easter on the Christian calendar, or Thanksgiving in North America); the date was announced by the magistrates or priests who were responsible for them.
Imperativae were holidays held "on demand" (from the verb impero, imperare, "to order, command") when special celebrations or expiations were called for.One of the most important sources for Roman holidays is Ovid's Fasti, an incomplete poem that describes and provides origins for festivals from January to June at the time of Augustus.Roman mythology
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 also refer to the modern study of these representations, and to the subject matter as represented in the literature and art of other cultures in any period.
The Romans usually treated their traditional narratives as historical, even when these have miraculous or supernatural elements. The stories are often concerned with politics and morality, and 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, augury, 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, and by the later 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 (interpretatio graeca), and to reinterpret stories about Greek deities under the names of their Roman counterparts. Rome's early myths and legends also 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, Romulus 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 widely known in Europe throughout the Middle Ages and into the Renaissance, the interpretations of Greek myths by the Romans often 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.Vitulatio
The Vitulatio was an annual thanksgiving celebrated in ancient Rome on July 8, the day after the Nonae Caprotinae and following the Poplifugia on July 5. The Poplifugia is a lesser-known festival that was of obscure origin even for the Romans themselves; Macrobius says that it marked a Roman retreat from the Etruscans at Fidenae during the Gallic invasion, and that the Vitulatio commemorated their comeback victory. It was a dies religiosus, a day of religious prohibition when people were to refrain from undertaking any activity other than attending to basic necessities.The verb vitulari meant to chant or recite a formula with a joyful intonation and rhythm. Macrobius says vitulari is the equivalent of Greek paianizein (παιανίζειν), "to sing a paean," a song expressing triumph or thanksgiving. He offers, however, an antiquarian range of etymologies, including one from victoria, "victory." A goddess Vitula, possibly an invention to explain the name, embodied joy, or perhaps life (vita). According to Vergil, she received first fruits offerings. One modern explanation relates the word Vitulatio to vitulus, "heifer," the animal that served as a ritual scapegoat at Iguvium, as described by the Iguvine Tablets.By the late Republic, the Vitulatio, like the other festivals held July 5–8, seems to have been eclipsed by the popularity of the Ludi Apollinares, games (ludi) held in honor of Apollo July 6–13.