Editing Iguvine Tablets (section)

===Rites===

The tablets record different sets of rites held on different festive occasions: the main and recorded in greatest detail one is the annual lustration of the citadel (''ocre'', Latin ''arx'') of Iguvium (Tablets I, VI and VII). This rite includes sacrifices to the ''Grabovian'' (major) triad and the minor one near the gates of the town, sacrifices to ''Marte Hodie'' and ''Hondos Çerfios'' at the two sacred groves of ''Iove'' and ''Coredios'' (interpreted as ''Quiritius'' or ''Curiatius'') respectively, the lustral review of the people of Iguvium in arms, i. e. the city militia, the execration and ritual expulsion (''exterminatio'') of the traditional enemies of Iguvium and final sacrifices to ''Çerfios Marti(os)'', the ''Praestita Çerfia'' and the two ''Tursae'', ''Çerfia and Iovia'', at various locations without and within the [[pomerium]]. Tablets VI and VII relate the ritual actions such as circumambulations, libations, kneelings and dance in minute detail recording all the prayers and the other augural formulae. The older tablet I gives a more concise record.

The ritual triple (three time) circumambulation with fire and the victims about the city militia looks parallel to the Roman ritual performed by king Tullius as described by Dionysius of Halicarnassus.<ref>Carl D. Buck ''A Grammar of Oscan and Umbrian'' Boston 1928 p. 308 citing Dionysius Halicarn. IV 22.</ref>

The most complex ceremonies are those concerning '''Tefer Iovios''' and '''Fisus Sancius'''. A summary is appended below.

'''Tefer Iovios''' (VIb 22-42):

:Sacrifice of the ewe lambs with the usual prayers used for each god of the two triads.

:(23) Offering of the ''persondro sorsom'' (suine) at the right foot of the gate with accompanying libation.
:(24) Offering of the libations.
:(25-36) Prayer to Tefer Iovios with ''tripodium''.

:(37) Offering of the ''persondro staflare'' (bovine or ovine) at the left foot of the gate.
:Prayer repeated.

:(38) Assigning of the ''prosecta'' (cuts of sacrificial meat).
:Assigning of the libation accompanying the ''persondro sorsale '' at the right foot where the ''sorso'' was offered to the god (profanated).
:Assigning of the libation accompanying the ''persondro staflare '' at the left foot as above.

:Burning or inhumation of the ''persondro sorsale''.
:Burning or inhumation of the ''persondro staflare''.

:(40) Throwing away over the head the vessels used for the ''persondro'' during the prayer on the incense (or cereal meal).

'''Fisus Sancius''' (here appealed to also as ''Fisovius'' = ''Fiducius'') (VIb 3-18):

:Sacrifice of three suckling piglets with the usual prayers, consecration with incense (or meal) and grains as at the Trebulan gate.
:Wearing of the ''mandraculum'' (white cloth) around the right hand by the officiant.
:Adding of the ''ficla'' and ''strucla'' to the ''prosecta''.
:Placing of the ''sopo'' (offa) at the back.

:(5) The officiant while kneeling offers the libation, the ''mefa'' and the ''spefa'' spilling them from the vessels.
:(6) Prayers for the ''arx'' and the community.
:(16) During the prayers libation and ''tripodium''.
:Offering of the libation.
:Distribution of the ''prosecta'' and of the libation while kneeling.

:(17) Crushing and spilling over the fire of the ''mefa'', libation, ''sopa'' (possibly lower entrails).
:Milling while sitting, prayer over the milled incense or meal.

:(18) The two profane and the two sacred jugs are disposed in rows.<ref>After Newman, Buck, Ancellotti & Cerri.</ref>

The opening lines (1-14) of '''Tablet II''' records various sacrifices to ''Iove'', ''Iovio'' (or ''Iovia''? Newman: ''Iuno'') and ''Marte'' to be held in atonement of possible unknown ritual faults:
 
the ''Hondia'' festivals on which occasion dogs were offered in sacrifice to ''Hondos Iovios''—apparently "Earthly Zeus" or "CHTHONIC Zeus"; the feast to ''Hondos Iovios'' held by the ''[[gens]] Petronia'' (these last two festivals might in fact be one); the sacrifice and feast of the ''sodalitas'' of the ''Fratres Atiedii'' on which rams and pigs were sacrificed to ''Iove'' by the ten sets of families of the twelfth ''pomperias'', districts of Iguvium; finally the sacrifice of a calf at the feast of ''Iove Patre'' held by the gens ''Vocia'' (''Lucia''). The tablet might be fragmentary, i. e. record only the final part of a ritual at its beginning.

Here is the summary of the ceremonies at the '''festival of Hondos''' with dog sacrifice (IIa 15-44) (oddly, in the following translation, '''katlu''' is translated both "kid" and "dog"):

:(15) the sum of money for the kid(s) is to be raised among the dining tables at the published price
:the arfertur makes preparations after observing the birds
:(18) the kid(s), grains, ''strues'', ''fertum''; incense, wine, salt, ''mola''; ''mandraculum'', vases (consecrated and not or wet and dry), water (or ointment) are to be prepared

(the rite, proper, seems to begin here:)
:(19)--the fire is lit on the ''ara'' (probably "altar")
:the ''puni'' (incense) is consecrated

:(20) offering of the kid(s) to Hondos Iovios, declaration of its purity, for the gens Patrona among the Atiedian Brotherhood
:(22) the ''sopa''s (underparts?) of the kid are taken and the ''prosiciae'' (cutlets) divided upon the breadcrusts
:(23) empty baskets are placed behind and the cereals before at the foot (of the ''ara'')
:offering of the incense

::libation and ''tripodium''

::(25) ''tripodium'' near the vessels of wine chanting in turn nine times: "I honour Thee with incense and wine."
:(26) bringing of the crusts with the entrails
::(27) libation
:two cuts of the kid(s) are divided into three pieces or three times

::addition of ''strues'' and ''fertum''
:(29) offering of the dog
:prayer over the [dog's] foot and over the uncut flesh
::addition [of ''strues'' and ''fertum''] to the flesh cuts

:offering of the kid(s); prayer in front of it
:prayer on the flesh, both uncut and roasted

:offering of the ''suppa'' on the plates
:prayer on the dedicatory jugs

::(31) libation, ''tripodium'', moving and placing down of the offerings

:''suppa''s are placed behind, the flesh is taken by hand
:(33) the incense is placed in two jars on the bracket
:breadcrusts, fried placentas, pots both containing water (ointment) and empty are brought over
::(34) libation to Hondos Iovios from the jugs for the gens Petronia of the Attidian Brethren
:beyond the bracket, prayer on the pure breadcrusts
:same prayer on the placentae, the pure jugs filled with water and the empty ones on the bracket

::(37) libation and ''tripodium''

:the bracket is moved aside; prayer on the pure water (ointment)
:(38) hands are washed from the ''ara'' (or the ''ara'' is turned in the hands)
:(39) back to the ara, near it silent prayer on the pure wine
:(40) bringing and distribution of whatever the participants wish: wine, incense
:(41) grinding of the ''strues'', ''fertum''; spilling of the incense or meal on the jar
:(42) prayer on the whole and the ground grains

:the rite is proclaimed over

:(43) the kid(s) is burnt near the ''ara''.<ref>After Newman and Buck.</ref>

Sacrifices of dogs were not common among ancient Italic people. Instances in Rome include the [[Lupercalia]] and a parallel may be found in the ''[[Augurium]] Canarium''<ref>Pliny ''Naturalis Historia'' XVIII 14.</ref> and the [[Robigalia]], both held in late Spring for the propitiation of a good harvest and for the preservation of the grains from mildew respectively. According to the explanation given in Ovid by the ''flamen Quirinalis''<ref>Ovid ''Fasti'' IV 939-942.</ref> the dog was sacrificed because at the time in which the grains in the ears are in danger from the heat and draught, the sun enters the constellation of the Dog: this explanation is erroneous. Another ritual aimed at protecting corn in danger from fires concerned foxes which were set afire in the Circus Maximus on the last day of the ''Cerialia'' (''[[Cerealia]]'').<ref>Ovid ''Fasti'' IV 691-712.</ref> Finally dogs were crucified on the Capitol at the beginning of August, time of the ''canicula'' to avert the rabies contagion or lessen their barking which disturbed sick people.<ref>Plutarch ''Roman Questions''.</ref>

The hymn has a fairly clear structure, with the central offering of the dog sacrifice and following prayer enveloped in sequence by offerings of ''strues'' and ''fertum'', followed by two parallel offerings and prayers, and more distantly preceded and followed by two ''tripodia''. Activities both before and after the formal period of the rite are specified. Prayers and libations are repetitively offered throughout, while consecrating and offering (presumably this involves lighting) of the incense is prominent near the beginning and ritual washing toward the end of the ceremony.

Tablet III and IV record in minute detail the rituals of the festival of Puemonos Popricos and Vesuna at a sacred grove outside the town. Recently Michael Weiss has advanced the view that this was a new year ritual on the grounds of comparative material.