{{Short description|Ancient Roman underworld deities}} {{Ancient Roman religion}} The '''''di inferi''''' or '''''dii inferi''''' (Latin, "the gods below")<ref>Varro, ''De lingua latina'' 6.13.</ref> were a shadowy collective of ancient Roman deities associated with death and the underworld.<ref>Entry on "Death," in ''The Oxford Encyclopedia of Ancient Greece and Rome'' (Oxford University Press, 2010), p. 366.</ref> The epithet ''inferi'' is also given to the mysterious Manes,<ref>Tacitus, ''Annales'' 13.14: ''inferos Silanorum manes''.</ref> a collective of ancestral spirits. The most likely origin of the word ''Manes'' is from ''manus'' or ''manis'' (more often in Latin as its antonym ''immanis''), meaning "good" or "kindly," which was a euphemistic way to speak of the ''inferi'' so as to avert their potential to harm or cause fear.<ref>Robert Schilling, "The Manes," ''Roman and European Mythologies'' (University of Chicago Press, 1992, from the French edition of 1981), p. 133.</ref>
==Sacrifices== Varro (1st century BC)<ref>Varro, ''Divine Antiquities'', book 5, frg. 65.</ref> distinguishes among the ''di superi'' ("gods above"), whose sites for offerings are called ''altaria''; the ''di terrestres'' ("terrestrial gods"), whose altars are ''arae''; and ''di inferi'', to whom offerings are made by means of ''foci'', "hearths," on the ground or in a pit. In general, animal sacrifice to gods of the upper world usually resulted in communal meals, with the cooked victim apportioned to divine and human recipients. Infernal gods, by contrast, received burnt offerings (holocausts), in which the sacrificial victims were burnt to ash, because the living were prohibited from sharing a meal with the dead. This prohibition is reflected also in funeral rites, where the deceased's passage into the realm of the dead is marked with a holocaust to his Manes at his tomb, while his family returns home to share a sacrificial meal at which his exclusion from the feast was ritually pronounced. Thereafter, he was considered part of the collective Manes, sharing in the sacrifices made to them.<ref>John Scheid, "Sacrifices for Gods and Ancestors," in ''A Companion to Roman Religion'' (Blackwell, 2007), p. 271.</ref>
Thus, victims for public sacrifices were most often domesticated animals that were a normal part of the Roman diet, while offerings of victims the Romans considered inedible, such as horses and puppies, mark a chthonic aspect of the deity propitiated, whether the divinity belonged to the underworld entirely. Secret ritual practices characterized as "magic" were often holocausts directed at underworld gods, and puppies were a not uncommon offering, especially to Hecate.<ref>Scheid, "Sacrifices for Gods and Ancestors," pp. 263–264, 269; Robert Parker, ''Miasma: Pollution and Purification in Early Greek Religion'' (Oxford University Press, 1996), pp. 357–358; Fritz Graf, "What Is New about Greek Sacrifice?" in ''Kykeon: Studies in Honour of H.S. Versnel'' (Brill, 2002), p. 118.</ref> ''Di inferi'' were often invoked in binding spells ''(defixiones)'', which offer personal enemies to them.<ref>Auguste Audollent, ''Defixionum Tabellae'' (A. Fontemoing, 1904), pp. lxii, xcvi, with examples p. 253; Francisco Marco Simon, "''Formae Mortis: El Tránsito de la Muerte en las Sociedades Antiguas'' (University of Barcelona, 2009), p. 170; Scheid, "Sacrifices for Gods and Ancestors," p. 269.</ref> The infernal gods were also the recipients on the rare occasions when human sacrifice was carried out in Rome.<ref>Scheid, "Sacrifices for Gods and Ancestors," p. 269.</ref> The ritual of ''devotio'', when a general pledged his own life as an offering along with the enemy, was directed at the gods of the underworld under the name ''Di Manes''.<ref>Frances Hickson Hahn, "Performing the Sacred: Prayers and Hymns," in ''A Companion to Roman Religion,'' p. 239.</ref>
==Festivals and topography== Religious sites and rituals for the ''di inferi'' were properly outside the ''pomerium'', Rome's sacred boundary, as were tombs.<ref>A.L. Frothingham, "Vediovis, the Volcanic God," ''American Journal of Philology'' 38 (1917), p. 377.</ref> Horse racing along with the propitiation of underworld gods was characteristic of "old and obscure" Roman festivals such as the Consualia, the October Horse, the Taurian Games, and sites in the Campus Martius such as the Tarentum and the Trigarium. The Taurian Games were celebrated specifically to propitiate the ''di inferi''.<ref>John H. Humphrey, ''Roman Circuses: Arenas for Chariot Racing'' (University of California Press, 1986), pp. 544, 558; Auguste Bouché-Leclercq, ''Manuel des Institutions Romaines'' (Hachette, 1886), p. 549; "Purificazione," in ''Thesaurus Cultus et Rituum Antiquorum'' (''LIMC'', 2004), p. 83. See also the Lusus Troiae.</ref>
The rarely raced three-horse chariot ''(triga'', from which the ''trigarium'', as a generic term for "field for equestrian exercise", took its name) was sacred to the ''di inferi''. According to Isidore of Seville, the three horses represented the three stages of a human life: childhood, youth, and old age.<ref>Isidore of Seville, ''Etymologies'' 18.36.</ref>
==''Arbores infelices''== In the Etruscan tradition of tree divination, the ''di inferi'' were the tutelaries of certain trees and shrubs, on one list the buckthorn, red cornel, fern, black fig, "those that bear a black berry and black fruit," holly, woodland pear, butcher's broom, briar, and brambles."<ref>Macrobius, ''Saturnalia'' 3.20, citing the lost work ''De Ostentario Arborario'' by Tarquitius Priscus: ''Arbores quae inferum deorum avertentiumque in tutela sunt, eas infelices nominant: alternum sanguinem filicem, ficum atram, quaeque bacam nigram nigrosque fructus ferunt, itemque acrifolium, pirum silvaticum, pruscum rubum sentesque quibus portenta prodigiaque mala comburi iubere oportet.'' Modern English identifications by Robert A. Kaster in his translation of the ''Saturnalia'' for the Loeb Classical Library.</ref> The wood of these trees, called ''arbores infelices'' ("inauspicious trees"), had apotropaic powers and was used for burning objects regarded as ill omens.<ref>{{Cite book |last=Kaster |first=Robert |url=https://books.google.com/books?id=aNr2UAvIZCsC&dq=%22eas+infelices+nominant%22&pg=PA48 |title=Studies on the Text of Macrobius' Saturnalia |date=2010-10-29 |publisher=Oxford University Press |isbn=978-0-19-984253-7 |language=en}}</ref>
==Christian reception== The early Christian poet Prudentius regarded the ''di inferi'' as integral to the ancestral religion of Rome, and criticized the gladiatorial games held for them as representative of the underworld gods' inhumane and horrifying nature. To Prudentius, the other Roman gods were merely false, easily explained as euhemerized mortals, but an act of devotion to the ''di inferi'' constituted devil worship, because Christians assimilated the ''di inferi'' to their beliefs pertaining to Hell and the figure variously known as the Devil, Satan, or Lucifer.<ref>Prudentius, ''Contra Symmachum'' I.379–399, II.1086–1132, and V.354; Friedrich Solmsen, "The Powers of Darkness in Prudentius' ''Contra Symmachum'': A Study of His Poetic Imagination," ''Vigiliae Christianae'' 19.4 (1965), pp. 238, 240–248.</ref>
==List of underworld or chthonic deities== The following list includes deities who were thought to dwell in the underworld, or whose functions mark them as primarily or significantly chthonic or concerned with death. They typically receive nocturnal sacrifices, or dark-colored animals as offerings. Other deities may have had a secondary or disputed chthonic aspect. Rituals pertaining to Mars, particularly in a form influenced by Etruscan tradition, suggest a role in the cycle of birth and death. Mercury moves between the realms of upper- and underworld as a psychopomp. The agricultural god Consus had an altar that was underground, like that of Dis and Proserpina. Deities concerned with birth are often cultivated like death deities, with nocturnal offerings that suggest a theological view of birth and death as a cycle.
The deities listed below are not to be regarded as collectively forming the ''di inferi'', whose individual identities are obscure. <!--the list is in alphabetical order--> [[File:Statue of Hecate, 3rd century AD, Antalya Museum, Turkey.jpg|thumb|Statue of Hecate; Antalya Museum in Konyaaltı, Turkey]] * Dis or ''Dis pater'' ("Father Dis"), the Roman equivalent of Greek Plouton, who presided over the afterlife as a divine couple with Proserpina * Februus, Etruscan god of purification and death, absorbed into the Roman pantheon * Hecate or Trivia ("three paths"), an aspect of the triple goddess, along with Luna and Proserpina, adapted in Rome * Lemures, the malevolent dead * Libitina, one of the ''indigitamenta'' associated with death and the underworld * Manes, spirits of the dead * Mana Genita, an obscure underworld goddess who was concerned with infant mortality * Mater Larum ("Mother of the Lares"), a goddess of obscure identity and underworld associations variously identified as Larunda or Dea Tacita ("Silent Goddess") or Muta "(Mute Goddess)" * Mors, personification of death * Nenia Dea, goddess of the funeral lament * Orcus, an archaic underworld deity whose name was also used for the underworld itself; compare Hades * Parca Maurtia or Morta, one of the three fates who determines mortality * Proserpina, daughter of Ceres and queen of the underworld with her husband Dis; also Erecura * Scotus, god of darkness. Greek Erebos; deep, shadow and one of the primordial deities. * Summanus, god of nocturnal thunder who was later identified with Pluto * Vediovis, an obscure archaic god, perhaps a chthonic Jove
==References== {{Reflist}}
Category:Ancient Roman religion Category:Underworld deities Category:Roman deities