Religion in historic Rome encompassed
the ancestral ethnic religion of the metropolis of Rome that the Romans used to
define themselves, in addition to the adopted spiritual practices of peoples
introduced under Roman rule. The Romans thought of themselves as enormously
spiritual, and attributed their fulfillment as strength to their collective
piety (pietas) in preserving right relations with the gods. In line with legendary
records, most of Rome’s spiritual establishments could be traced to its
founders, especially Numa Pompilius, the Sabine 2nd king of Rome, who
negotiated with the gods on direct basis. This archaic faith became the muse of
the Mos Maiorum, "the manner of the ancestors" or certainly
"subculture", considered as valuable to Roman identity.
An insightful rationalization can't be
given as to how Greek philosophy prompted Roman faith without making reference
to Interpretatio Graeca. Interpretatio Graeca (Latin, "Greek
translation") is the manner in which historical Greek spiritual principles
and practices, deities, and myths are used to interpret or try to recognize the
mythology and religion of other cultures. It is accordingly a comparative method
that looks for equivalencies and shared characteristics. The Romans had been
specifically engaged in this practice.
Throughout the Hellenization of Roman
literature and subculture, the Romans identified their personal gods with the
ones of the Greeks, adapting the stories informed about them and importing
different myths for which they had no counterpart. The Greeks philosophy become
embedded in their mythology and as such the Romans adopted their mythology
routinely from the Greek philosophy.
Rome
as a power was rather new, and in order to cement its place Roman writers used
Greek history and mythology to show that Rome had ancient origins. The Roman
story of The
Aeneid draws from Greek mythology to have Aeneas being the son of
Aphrodite, and coming from the ruins of Troy to found a settlement that would
eventually become a large part of the Roman Empire.
The Romans adoption of gods from different cultures led to famous deities with familiar roles during the reign of the Roman empire. Because their gods did not have human
attributes, the Romans saw no need for a complex mythology to surround them.
But contact with Greek culture changed this and the Romans saw advantages to
affiliating their own gods with those of an established and prestigious culture.
The
Romans began to fit their gods into the Greek mythological structure. Roman
gods with the most applicable attributes found themselves cast in the roles of
the Olympians. Jupiter, formerly the Roman god of skies and oaths became the
Roman Zeus and Juno, a mother goddess figure, became Hera. Mars,
previously a god of agriculture and war, had his agrarian role downplayed as he
was cast as Ares.
Many
previously minor gods found themselves promoted as they were cast in the
remaining Olympian roles. Venus, formerly a minor garden deity, became the
goddess of love, and Neptune, only one of many Roman water deities, became the
god of the sea.
However,
other key Roman gods could not be fitted into this new style pantheon. But they
still retained their cult significance within Roman state religion. The goddess
Vesta, guardian of the Roman state was one example and her ancient cult of the
Vestal Virgins continued as an important part of Roman state religion.
Temples
were built for the gods also, as done by the Greeks as the Romans adopted a
professional system of priesthood to cater for those sacred places.
From
Hero worship of the Greeks, the Romans adopted the domestic or private cults
where the Pater Familiar doubled as the head of the sacred family cult.
I am however
not ignorant of the first rate influence of Greek philosophy on Roman religion
– however the Roman gods did predate the Greek gods they came to resemble. The Greeks
manner of life set a path as to which helped the acculturation of Roman
religion as most of the embodiment of the Roman religion can be discovered within
the Greeks’ philosophy.
