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This is the talk page for discussing improvements to the Glossary of ancient Roman religion article. This is not a forum for general discussion of the article's subject.

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Resources The following subpages contain information from the article, mainly primary sources and translations, preserved here to facilitate the creation of articles on some of the subjects Libri Augurales Fas and Nefas Ius and Lex Mundus

point of this page

"glossaries", or rather non-lists, non-articles, non-glossaries, non-dictdefs such as this one are a disaster, or they would be if they were not almost entirely unknown and unlinked. I stumbled upon this because somebody linked exta "entrails" to this page. Now exta, like all the other terms in this "glossary" are encycylopedic topics, or subtopics under the general topic of "ancient Roman religion". Either exta is a topic notable and substantial enough for a standalone article, or it should be treated as a sub-topic, section or paragraph organised topically, i.e. under "animal sacrifice in ancient Roman religion", and not alphbetical in some forgotten "glossary". The reason is that topical coverage is supposed to evolve and develop in topical context, including merging and splitting of topically related pages, not some strange "alphabetical" approach to a heap of loosely related terms. I will try to fix the "exta" problem, but I really don't see any non-harmful potential for this page as a whole. --dab (𒁳) 14:43, 24 October 2013 (UTC)

Please see list of incoming links to the article. The benefit is that technical terms of Roman religion can be explained without offering a digression in the main articles. I've written many many articles on Roman religion, and found this glossary an invaluable resource to link to. The introduction suggests why terminology is a particular problem of ancient Roman religion. On your personal preference that such list articles not exist, please see MOS:GLOSSARIES. Or take it to WikiProject Glossaries. Tagging doesn't do anything to reduce article clutter. However, this glossary has indeed served as an incubator for independent articles: votum began that way, for instance. Obviously others could be created. A disambiguation page is most certainly not what's needed: perhaps you mean a set index article? Cynwolfe (talk) 19:41, 25 June 2014 (UTC)

No entry for numen or genius?

These are both extremely significant concepts in roman religion and should have sections.173.56.79.75 (talk) 04:20, 17 August 2014 (UTC)

They both have their own articles, and mainly this is a glossary of technical priestly vocabulary, but readers should probably be directed to these topics. Last time I looked, though, neither numen nor genius was satisfying as a treatment of these concepts in Roman religion. Cynwolfe (talk) 15:12, 17 August 2014 (UTC)

structure into concepts

I am about to translate the article into French. I find it (sorry for the criticism) messy. I would reorganize it into concepts (as promised in the introductory chapter), for example abominari goes under omen, exauguratio under augur, effatio , putting arbor, lucus and nemus under the same concept of "wood". --Diligent (talk) 09:19, 8 July 2015 (UTC)

Suggestion: Refs and notes?

Looks like the ref section might benefit from the more scholarly approach of having notes and references be separate. There are lots of repeated refs to different pages in a limited number of sources (e.g., Lintott). Lots o' work though. - Eponymous-Archon (talk) 21:08, 16 March 2016 (UTC)

fastus, nefastus, and festus definitions

According to Agnes Kirsopp Michels' book "The Calendar of the Roman Republic", the official calendrical classification was between dies fasti (days when the courts are open), ordinary dies nefasti (when the courts are not open), and special dies nefasti (marked "NP" on ancient calendar charts) which were more commonly known as feriae or dies feriati (i.e. reserved for public religious ceremonies). The words festus and profestus don't actually fit into that classification scheme, but refer to "cheerful days which should be enjoyed" and the opposite. Ordinary ancient Romans were often not fully aware of abstruse calendar technicalities, so there was already a little confusion in ancient times, and some people used the phrase dies nefasti to refer to unlucky days of ill omen etc. (and other people, such as Gellius, considered them ignorant for doing so). I'm not sure that all this is very well explained in the article as it now stands... AnonMoos (talk) 06:24, 5 June 2017 (UTC)

P.S. In the above remarks, I wasn't distinguishing dies comitiales from dies fasti (another issue discussed in the Agnes Kirsopp Michels book)... AnonMoos (talk) 09:44, 5 June 2017 (UTC)

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