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This rite is a collective honoring of all the Divine Emperors together
Background There are numerous examples of the deification of individuals from the earliest times in the Classical world. Deified heroic figures such as Romulus and the Dioscouri, and the divine functions performed by the pre-republic Kings established the tradition of the blending of the human and divine realms. Julius Caesar, the "first emperor" became the first to be deified after his death. The noble career of Augustus continued this pattern, and thereafter all Emperors and important family members could be granted Apothesis after their deaths. In later periods the "genius of the Emperor" was also giving honor during the Emperor's Lifetime. The last Emperor known to have been officially deified after his death was Anastasius in 518 AD.
Dii and Genii Imperii The Dii Imperii, the spirits of the Divine Emperors, the Genii Imperii (the genius of the living emperor) appear to have had different cults and priesthoods. The worship of the Dii Imperii in a sense continued Divine power, while the honoring of the Genii enhanced the power, charisma and influence of the living Emperor. The worship of the Dii Imperii was established through the building of temples and the establishment of public games and festivals. The first Dii Imperii (notably Caesar, Augustus and Claudius) received their own temples, priesthood and cults. Later the Cult of the Dii Imperii became more collective, with all deified emperors receiving collective and separate ritual by the same temples and priesthood. By the Byzantine period all Dii Imperii were served by one priesthood. After the period where Traditional rites were forbidden, the Dii Imperii were very likely still honored by those wishing to restore the ancient ways and/or influence the current Emperor by entreating to his divine predecessors for intervention in some matter.
Household Altar There were many forms of household altar in the Greco Roman world, depending on one's living circumstance. Richer households might have a large standing altar, more modest homes might have a simple stand or shelf where one could put small statues, a lamp and an offering dish. The home altar was usually located in the front room of the home, or sometimes in the kitchen. The worship of the Dii Imperii may be done at the home altar, or on another similar altar reserved solely for the duties of Priesthood. Tools
The ritual tools for a private altar consist of:
Focus:
This was the cup-shaped top of a roman altar where offerings were
placed. This can be a dish (usually stone or clay) where any offering
(food, flowers, objects given to deity) may be placed. Gutus: A small jug for holding wine or other liquid to pour into the patera when offering. Lucerna: Lamp for the sacred flame usually an oil lamp, but can be substituted by a white candle. Accerra: A box to hold incense Salinum: A box to hold salt Turibulum: A heat resistant dish (usually metal or a heavy clay dish filled with sand) for burning incense and small offerings. Burning incense on incense burner charcoal is best, but small sticks or cones of incense may be used if that is all that is available. Secespita: This was originally an iron, bronze or copper knife originally used for live sacrifice. A small knife of any of these materials may be adapted for household use for cutting offerings of food, flowers, etc. when necessary. Note: In Rome, rituals were done with the head covered, a man covering his head with a fold of his toga, a woman with her stola. Greek rituals were done with the head uncovered. It is likely that Byzantine ritual was done with the head uncovered, as most of the Byzantine world was in the Greek East. Worshipping without a head covering might also have helped with secrecy in later periods as traditional worship fell from favor, as one would not be wearing anything unusual if overseen at prayer.) Preparation: The altar should be clean, and the necessary tools and items for offering set out. Be sure to check everything beforehand, as you do not want to stop the ritual to go find anything forgotten. A bowl of water and a clean cloth (for washing hands before beginning the rite) should be set near the altar. ********************* RITUAL
PRAEFATIO (prologue)
The Officiant begins the ritual by gently washing their hands in the
bowl of water and drying them off with the clean cloth, for purification
before handling items for deity. If the turibulum is to burn incense
with coals that should be lit. The Ritual should begin by lighting the
coals for the incense. Iuppiter, the King of the Gods, and the source of Imperial Power should next be honored in this manner: "Iuppiter, I offer this incense in your honor, that you may bestow your blessings on this rite." Finally, Romulus, founder of the Roman State, should also be honored: "Romulus, founder of Rome, I offer this incense in your honor that you may bestow your blessings on this rite." INVOCATIO (invocation) The Officiant now calls upon the Dii Imperii to be present at the ritual by lighting the Sacred Flame in the Lucerna while saying: "Dii Imperii, I light this sacred flame to honor you on behalf of myself and Byzantium Novum. May you hear my prayers and sanctify them with your Power and Wisdom." Dii Imperii, Emperors of Rome, by this Imperial Flame I invite you to attend and hear my words, that you may be honored, remembered and adored and increased, and that your Power, Favor and Wisdom may be bestowed upon Byzantium Novum, myself and all others who honor you, and upon the world.
PRECATIO (main prayer and offering) At the start of the Precatio, the Officiant again gently washes and dries their hands, before making the main offerings to the Dii Imperii. I. Officiant takes up a pinch of incense (or holds up an incense stick or cone) and says: "Dii Imperii, I offer you incense, that you may be honored, remembered and increased, and in hopes that you will bestow your Power, Favor and Wisdom upon Byzantium Novum, myself, on all who honor you, and upon the world." Officiant places the incense on the coals (or lights the cone/stick) and as the smoke drifts upward says: "Dii Imperii, be honored, remembered and increased by this beautiful and sacred scent. As this is offered to you, I ask that you now bestow your Power, Favor and Wisdom upon Byzantium Novum, myself and all who honor you, and upon the world." Officiant pauses for a long moment, to let the smoke rise to honor the Dii Imperii. After the pause officiant says: "Dii Imperii, this incense has been offered in sincerity that you may be honored, remembered and increased. Your Power, Favor and Wisdom have been asked for Byzantium Novum, myself and all who honor you, and for the world." II. Next, the Officiant takes up the Gutus filled with wine and prepares to pour it in offering into the Patera, while saying: "Dii Imperii, I offer you this wine that you may be honored, remembered and increased, in hopes that you will bestow your Power, Favor and Wisdom upon Byzantium Novum, myself and all who honor you, and upon the world." Officiant then pours the wine into the patera, then puts down the Gutus, and holds up the Patera with both hands while saying: "Dii Imperii, be honored, adored and increased by this wine. As it is offered to you, I ask that you now bestow your Power, Favor and Wisdom upon Byzantium Novum, myself and all who honor you, and upon the world." The Patera is then placed in offering on the altar for the Dii Imperii, and the Officiant says: "Dii Imperii, this wine has been offered to you that you may be honored, adored and increased, Your Power, Favor and Wisdom have been asked for Byzantium Novum, myself and all who honor you, and for the world." III. If it is wished, the Officiant may make a third offering to the Dii Imperii. This may be a food offering, such as Mola Salsa (spelt flower and salt mixed beforehand with water, and dried into an unleavened wafer) or some other food, such as cooked, salted meat. This offering might also be a physical object, such as fresh flowers, or a piece of jewelry, coins, etc. The Officiant holds the third item to be offered before the Focus (main offering dish) and says: "Dii Imperii, I offer you this ___________ that you may be honored, adored and increased, in hopes that you will bestow your Power, Favor and Wisdom upon Byzantium Novum, myself and all who honor you, and upon the world." The Officiant now places the item in the focus holds their palms upward before it in a gesture of giving and says: "Dii Imperii, be honored, adored and increased by this offering of __________. As it is offered to you, I ask that you now bestow your Power, Favor and Wisdom upon Byzantium Novum, myself and all who honor you, and upon the world." If the offering is something to be burned (say a written poem or prayer, or a photo on paper) it should be burned in the Focus at this point. If the offering is food or flowers, the offering is left in the focus and then disposed of outdoors after a few hours. If the offering is an item such as jewelry, after the ritual it may be left at the altar to the Dii Imperii, or used only for their worship, etc. as deemed appropriate by the officiant.) After a long pause, to allow the Dii Imperii to accept the offering, the officiant now says: "Dii Imperii, this ________ has been offered to you that you may be honored, adored and increased, Your Power, Favor and Wisdom have been asked for Byzantium Novum, myself and all who honor you, and for the world." IV. (optional honoring of an individual Divus Imperialus) Should the Officiant wish to honor a single member of the Dii Imperii, for a special cause or in commemoration of an anniversary or event sacred to them, offerings of just Incense, or Incense, Wine and/or another offering may be made by the same format, replacing the words "Dii Imperii for: "Divine _____ (name of the Imperial person)" and adding "In Commemoration of __________ (Date of death, birth, anniversary of a battle, etc.) PIACULUM: After the offerings have been made, the Offiiant may choose to make a final "offering of expiation" to make sure that any shortcoming or fault in the rite may be forgiven. This is done by taking up a pinch of incense and placing it in the Turibulum, saying: "Dii Imperii, in honor and respect I offer you this incense in atonement for any fault in this rite." After a pause to respectfully let the smoke from the Piaculum rise, the officiant ends the rite by saying: "I end this rite to the Dii Imperii, in honor, remembrance and adoration. ITA EST. (It is ended.)" Officiant leaves the sacred light in the Lucerna burning for a period of time, anywhere from a few minutes to an hour or two. Offerings may be left at the altar for the same period, before cleaning them away. **************************************** End Notes: Once one becomes familiar with this rite, it becomes very easy to do. It basically consists of a bit of preparation, and simple offerings made with descriptive language before, during and after each offering is made, and then a small atonement at the end. This basic rite simply gives offering to the Dii Imperii and asks for basic blessings in return. More specific offerings may be done with other prayers, accompanied by a libation of wine, or some incense. Although we have NO evidence of what people may have thought (or deliberately not thought) during ritual, I personally find it helpful to try to focus on the "presence" of the deity when invoking and making offering. I do my best to try and focus true personal desire for the deity to come as I invoke, and do my best to perceive the energy of the deity being present as I make offering. My perception is that as deities are beings of spirit, my own personal energies projected outward have much to do with how the ritual goes. I try to keep my mind open to the deity, and feel the meanings of what I say as I say it. (Obviously many will dispute this suggestion as being deliberately unhistorical, so I mention it here simply as a modern personal observation that should not interfere with the mechanics of the ritual at all.) |
