Lucus

In ancient Roman religion, a ''lūcus'' (, plural ''lūcī'') is a sacred grove.

''Lucus'' was one of four Latin words meaning in general "forest, woodland, grove" (along with ''nemus'', ''silva'', and ''saltus''), but unlike the others it was primarily used as a religious designation. Servius defines the ''lucus'' as "a large number of trees with a religious significance," as distinguished from the ''silva'', a natural forest, and a '' nemus'', an arboretum that is not consecrated. A ''saltus'' usually implied a wilderness area with varied topographical features.

A ''lucus'' was a cultivated place, more like a wooded park than a forest, and might contain an '' aedes'', a building that housed the image of a god, or other landscaped features that facilitated or gave rise to ritual. It has been conjectured, for instance, that the Lupercal, referred to as a "cave," was a small ''lucus'' with an artificial grotto, since archaeology has uncovered no natural cave in the area.

Apuleius records that "when pious travelers happen to pass by a sacred grove ''(lucus)'' or a cult place on their way, they are used to make a vow ''( votum)'', or a fruit offering, or to sit down for a while." What the Romans understood by '' religio'' lay in these ritual gestures, and not in contemplation.

Etymology

Some ancient sources as well as modern etymologists derive the word "from a letting in of light" ''(a lucendo)''; that is, the ''lucus'' was the clearing encompassed by trees. The Old High German cognate ''lôh'' also means "clearing, holy grove." ''Lucus'' appears to have been understood in this sense in early medieval literature; until the 10th century, it is regularly translated into OHG as ''harug'', a word never used for the secular ''silva''. Servius, however, somewhat perversely says that a ''lucus'' is so called because ''non luceat'', "it is not illuminated," perhaps implying that a proper sacred grove hosted only legitimate daytime ceremonies and not dubious nocturnal rites that required torchlight.

To clear a clearing

In his book '' On Agriculture'', Cato records a Roman ritual ''lucum conlucare'', "to clear a clearing." The officiant is instructed to offer a pig as a '' piaculum'', a propitiation or expiatory offering made in advance of the potential wrong committed against the grove through human agency. The following words are to be formulated ''( verba concipito)'' for the particular site:

Whether thou be god or goddess ''( si deus, si dea)'' to whom this grove is dedicated, as it is thy right to receive a sacrifice of a pig for the thinning of this sacred grove, and to this intent, whether I or one at my bidding do it, may it be rightly done. To this end, in offering this pig to thee I humbly beg that thou wilt be gracious and merciful to me, to my house and household, and to my children. Wilt thou deign to receive this pig which I offer thee to this end.

The word ''piaculum'' is repeated three times in the prayer, emphasizing that the sacrifice of the pig is not a freewill offering, but something owed to the deity by right ''(ius)''. The ''piaculum'' compensates the deity for a transgression or offense, and differs from a regular sacrifice offered in the hope of procuring favor in return ''(do ut des)''.

It is tempting, but misleading, to read ecological principles into ritualized agriculture; for the early Romans, respect was the partner of fear in their regard for the divine forces in nature, and the open invocation with which this prayer begins is a contractual "out" or hedge. The ''piaculum'' was a guarantee that the action of clearing was valid. Thoreau nonetheless made admiring reference to Cato's prayer in '' Walden'': "I would that our farmers when they cut down a forest felt some of that awe which old Romans did when they came to thin, or let in the light to, a consecrated grove ''(lucum conlucare)''."

Festival of the grove

The Lucaria ("Grove Festival") was held on July 19 and 21, according to the ''Fasti Amiterni'', a calendar dating from the reign of Tiberius found at Amiternum (now S. Vittorino) in Sabine territory.

Sacred groves of the Roman Empire

A ''lucus'' might become such a focus of activity that a community grew up around it, as was the case with the ''Lucus Augusti'' that is now Lugo in Spain and the '' Lucus Feroniae'' near Capena. ''Lucus'' is therefore part of the Latin name of several different ancient places in the Roman Empire from which the modern name derives, including:

*Lucus Angitiae ("Sacred Grove of Angitia"), now Luco dei Marsi, a town in Italy
*Lucus Pisaurensis,''Lucus Pisaurensis: Sacred Grove of Pesaro, Discovered by Annibale degli Abati Olivieri'' http://www.ilpignocco.it/en/about-us/lucus-pisaurensis/ the Sacred Grove of Pesaro, Italy; discovered by Annibale degli Abati Olivieri, an 18th-century Italian aristocrat
* Lucus Augusti, the name of multiple sites, such as:
**Lugo, the city in Spain
** Luc-en-Diois, in France
* Lucus Feroniae ("Sacred Grove of Feronia") or Feronia, a now-disappeared city in Etruria, Italy; see Torre di Terracina, Italy

See also

* Fanum
* Lucina (goddess)
* Nemeton

References

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Trees in religion
Ancient Roman religion