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Roman citizens were instructed to bring offerings to the tombs of their dead ancestors which consisted of at least "an arrangement of wreaths, a sprinkling of grain and a bit of salt, bread soaked in wine and violets scattered about." Additional offerings were permitted, however the dead were appeased with just the aforementioned. These simple offerings to the dead were perhaps introduced to [[Latium]] by [[Aeneas]], who poured wine and scattered violet flowers on his father [[Anchises]]' tomb. Ovid tells of a time when [[Roman citizenship|Romans]], in the midst of war, neglected Feralia, which prompted the spirits of the departed to rise from their graves in anger, howling and roaming the streets. After this event, tribute to the tombs were then made and the ghastly hauntings ceased. To indicate public mourning, marriages of any kind were prohibited on the Feralia, and Ovid urged mothers, brides, and widows to refrain from lighting their wedding torches. Magistrates stopped wearing their insignia<ref name=Dumezil/><ref name=Parentalia>''Brill's New Pauly''. "Parentalia."</ref> and any worship of the gods was prohibited as it "should be hidden behind closed temple doors; no incense on the altar, no fire on the hearth."<ref name=OvidII/> ==Rites and tradition儀式と伝統 ==
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'''フェラーリア'''（Ferālia、/fɪ↪Lmə/）は、古代ローマの公的な祭りで<ref name=Dumezil>Dumézil, Georges. ''Archaic Roman Religion''. pg 366.</ref>、オイディウスが『ファスティ』第2巻で記録したように、2月21日に行われたマネス（ローマの死者の霊、特に亡くなった人の魂）を祝うものだった<ref>''Brill's New Pauly''. "Di Manes."</ref><ref name=Dumezil/>。この日は、亡くなった先祖を祀る9日間の祭り「パレンタリア」（2月13日〜21日）の終わりを告げる日であった<ref name=cult>''Brill's New Pauly''. "Dead, cult of the."</ref>。
ローマ市民は、死んだ先祖の墓に供物を持参するよう指示されており、その内容は少なくとも「花輪を並べ、穀物と塩を少し振りかけ、'''ワインに浸したパン'''とスミレの花を散らす」ことであった<ref name=OvidII>Ovid. ''Fasti'', Book II.</ref>。このほかにも供え物をすることは許されていたが、死者は前述のものだけで鎮めることができた<ref name=OvidII/>。こうした死者への簡素な供物は、おそらくアイネアスがラティウムに持ち込み、父アンキケスの墓にワインを注ぎ、スミレの花を撒いたのが始まりとされている<ref name=L922>Littlewood. ''Latomus'', pg. 922</ref>。オイディウスによれば、戦乱のさなかにあったローマ人がフェラリアを放置したため、'''死者の霊が怒って墓から起き上がり、吠えて街を徘徊するようになった'''のだという<ref name=OvidII/><ref group="私注">荒ぶる死者の霊とは彗星か流星のようなものになぞらえられているように思う。</ref>。この後、墓への貢ぎ物が行われ、お化けのようなものは出なくなった。 このためフェラリアの期間、結婚は禁止され、オイディウスも母親や花嫁、未亡人に結婚式の松明を灯さないようにと呼びかけた。このためフェラリアの期間、結婚は禁止され、オイディウスも母親や花嫁、未亡人に結婚式の松明を灯さないようにと呼びかけた。貴族たちは徽章の着用をやめ<ref name=Dumezil/><ref name=Parentalia>''Brill's New Pauly''. "Parentalia."</ref>、神々への崇拝は「閉じた神殿の扉の後ろに隠されるべきで、祭壇に香をたいたり、炉の上に火をたいたりしてはならない」<ref name=OvidII/>として禁じられた。
As concerns public rites nothing of them survives,<ref name=Dumezil367>Dumézil. ''Archaic Roman Religion.'' pg. 367</ref> however on this day as described by Ovid, an old drunken woman (''anus ebria'')<ref>Cokayne. ''Experiencing Old Age in Ancient Rome.'' pg. 145 (from google books. see References).</ref> sits in a circle with other girls performing rites in the name of the mute [[goddess]] [[Dea Tacita|Tacita]]<ref name=OvidII/> who is identified with the nymph Lara or [[Larunda]].<ref>''Brill's New Pauly.'' "Tacita."</ref> The ritual consists of the old woman placing three bits of incense, with three of her fingers, beneath a threshold where a mouse is unknowingly buried. She then rolls seven black beans in her mouth, and smears the head of a fish with pitch, impaling it with a bronze needle, and roasting it in a fire. After she formally declaims the purpose of her actions, as customary in Greco-Roman magic ritual,<ref name=L922/> saying, "I have gagged spiteful tongues and muzzled unfriendly mouths" (''Hostiles linguas inimicaque uinximus ora''),<ref name=L922/> she departs intoxicated.<ref name=OvidII/> The use of the black beans in the old woman's ritual may be related to rites that lend themselves to another festival of the dead in the month of May, called [[Lemuria (festival)|Lemuria]].<ref name=Dumezil367/><ref name=OvidV>Ovid. ''Fasti'', Book V.</ref> During Lemuria the dead ancestor spirits, particularly the unburied, called [[lemures]], emerge from their graves and visit the homes in which they had lived. It was then necessary to confront the unwelcome spirits and lure them out of one's house using specific actions and chants.<ref name=Dumezil367/> According to [[Ovid]], this includes the involvement of black beans to lure a spirit out of the home. "And after washing his (the householder) hands clean in spring water, he turns, and first he receives black beans and throws them away with face averted; but while he throws them, he says: 'These I cast; with these beans I redeem me and mine.' This he says nine times, without looking back: the shade is thought to gather the beans, and to follow unseen behind. Again he touches water, and clashes Temesan bronze, and asks the shade to go out of his house. When he has said nine times, 'Ghosts of my fathers, go forth!' he looks back, and thinks that he has duly performed the sacred rites."<ref name=OvidV/> Perhaps the black beans carried with them connotations of warding away or dispelling bad things in general, whether it be unwelcome spirits haunting a household as seen during Lemuria, or preventing undesired gossip towards an individual as in the old hag's [[ritual]] during Feralia. Also, in the context of sacrifices, the black beans are similar to the black animals used in sacrifice to the 'chthonic deities'.<ref name=cult/>
