Ancient Pagan prayers are a fascinating aspect of ancient pagan religions that were practiced by various civilizations throughout history. These prayers were often recited as a form of communication with the gods and goddesses that pagan worshippers believed in. Pagan prayers varied widely depending on the civilization and the specific deity being worshipped. They were often spoken or chanted aloud during rituals or ceremonies, and were seen as a way to honor and connect with the divine. In ancient Greece, for example, prayers were an integral part of religious life and were offered to a wide range of gods and goddesses. The Homeric Hymns, a collection of 33 hymns written in ancient Greece, are among the most well-known examples of ancient Greek prayers.
The Homeric Hymns, a collection of 33 hymns written in ancient Greece, are among the most well-known examples of ancient Greek prayers. In ancient Rome, various prayers were offered to the gods and goddesses as part of religious ceremonies. The Romans believed that it was important to maintain a good relationship with the gods in order to ensure the prosperity and well-being of the state.
The One and the Many: Devoted to the Universal and the Particulars
Within Ancient Roman paganism, or at least during the century before the coming of Christ, there was a general conception of the peace of the gods known as the Pax Deorum. This peace of Rome was based upon reciprocity and cooperation between the gods and the citizens of Rome. The Pax Deorum was a Roman pagan religious conception, in which “the divine powers and human beings worked in harmony.” [1] This harmony was maintained through a complex system of alter and temple piety of sacrifices and prayers in order to retain peace in the field and city. This harmony was based upon a relationship of reciprocity, in which works of praise and sacrifice of man would obligate the protection from particular gods. In this pagan religious system the gods received honor, glorification, sacrifice, and prayer from mankind, while mankind received peace and protection from the gods. The nature of a Roman pagan prayer and its prayer system is best summarized by a few surviving examples, which historians are able to build an understanding to the nature of the Roman gods and Roman devotion. Marcus Cato (234-149 B.C.) in his worked called On Agriculture described, as the title suggests, the care of Roman farmland and husbandry. In this work, he described the life of old Rome during the best days of the Roman Republic and offers one of the best examples of the Roman conception of prayer. In this work there are many types of prayer, but overall they represent a prayer system that has elements of honor and glorification of the gods through sacrifice and prayer. Cato said:
Father Mars, I pray and beseech thee that thou be gracious and merciful to me, my house, and my household; to which intent I have bidden this suovetaurilia to be led around my land, my ground, my farm; that thou keep away, ward off and removed sickness, seen and unseen, barrenness and destruction, ruin and unseasonable influence; and that thou permit my harvests, my grain, my vine-yards and my plantations to flourish and to come to good issue, preserve in health my shepherds and my flocks, and give good health and strength to me, my house and my household To this intent, to the intent of purifying my farm, my land and my ground, and of making an expiation, as I have said, deign to accept the offering of these suckling victims; Father Mars, to the same intent deign to accept the offering of these suckling offering. [2]
Roman pagan prayers were phrased like legal documents that could obligate gods for particular action and protection. In this particular case, Cato was praying to Mars for a blessing upon his farmland, which he accompanied with many sacrifices. This prayer, like many other Roman prayers, was formulated in order to address every possible detail and foreseeable disaster, in order to protect his land from disaster, prevent gods from ill motivation, and to obligate their protection. [3] For Romans, most religious activity revolved around issues of agriculture, but it was not water that they worshipped, it was “the gods who kept an eye on irrigation and watched out for scrub fires.” [4] In sum, Roman religious life revolved around a complex form of polytheism, in which there was a particular god associated with a particular action and place. [5] In this system, the role of the person was to pray, to sacrifice, and to obligate the gods for their own benefit, and from their own action. It was the work of the pious person to achieve this balance through religious elements and rituals and temple piety. Roman prayer was not exclusive to farm life, but also connected with city life as well. This connection between the Roman religious system and the city is best summarized with the reaction of the terminal crisis of the civil wars during the late Roman Republic.
Historically, the Roman Republic during the first century BC suffered from many civil wars. [6] These civil wars had tremendous affect upon not only the life and stability of the late Roman Republic, but also pagan religious life. It was during these civil wars that there developed the perception of a religious terminal crisis, due to the fact that many of the cities’ temples, alters, and civic buildings lay in ruins. From this type of impiety or derogation of pagan piety, many people in Rome, believed that the Pax Deorum was removed. Horace, who was born in 65 B. C., in the Second Ode of book one said:
Our younger generation, or what shreds of them survive their fathers’ sins [civil wars], will hear that Romans sharpened against Romans the sword, which should rather have killed our enemies… What god can the people call on to shore up our toppling Empire? What prayer can the Virgins din into the ears of their goddess Vesta who does not listen to their chanting? Whom will Jupiter appoint to expiate our crimes? [7]
In this book, Horace implies that, because of the sins of the fathers during the civil wars and derogation of Roman religious piety, the peace of the gods left Rome. The explanation of the destruction of the city was caused by the lack of devotion, prayer, and sacrifice to the gods. The result was that the Roman people did not have any god to call upon, to hear prayer, and to expiate crimes. Horace also said, “You will remain sullied with the guilt of your fathers, Roman, until you have rebuilt the temples and restored all the ruined sanctuaries with their dark images of the gods, befouled with smoke.” [8] Horace believed that through a revival of religious piety in Rome, by means of pagan temples and sacrifice, the Pax Deorum could be restored. Ovid, who was born in 43 B. C., described in Fasti, that Augustus, as the religious leader of Rome during the first century, was able to rebuild the temples in Rome and thus obligate the gods to return. Ovid said concerning Augustus, “Mankind is not enough: he obligates gods. Builder of temples, holy rebuilder of temples, I pray that the gods return your care. May the celestials give you the years you gave them, and continue their guard before your house.” [9] For Livy, who was born in 59 B. C., pagan prayer was powerful enough to return the Pax Deorum and he believed that “unless the divine inhabitants were properly and continually propitiated through prayer and sacrifice, they would not do their part in supporting” the affairs of the farm or city. [10]
The object of Roman pagan prayer was a multitude of gods that were whimsical and able to forsake, and who responded out of reciprocity. Their gods were whimsical, because they were unpredictable, changing, and able to leave the farm and city, even during times of need and danger. Roman gods were able to forsake, because their gods could leave the city during times of impiety and derogation. Their gods respond out of reciprocity, because the piety of pagan sacrifice and prayer obligated the gods for certain protection and when not properly honored the gods were able to leave, ignore, and cause disaster. D. Peterson described the function of pagan prescribed rituals as “necessary in order to benefit individuals, families, cities, and the wider community, or to prevent some disaster from occurring.” [11]
In sum, Roman prayer is based upon a complex religious system. For this description, the important elements in this system are to address in prayer and sacrifice the concerns related to the farm or city life. Most of the recorded prayers concern agriculture and protection, in which Romans prayed to a particular god and obligated them for protection through their own devotion. From this devotion, the gods would grant protection to the pious person and grant their prayers. Due to this system, prayers were typically detailed in order to cover every possible misfortune and phrased to keep gods in their good favor, in their city, and protecting their lands.
[1] Michael Grant, History of Rome (New York: Charles Scribner’s Sons, 1978), 19.
[2] Marcus Porcius Cato, On Agriculture, trans. William Davis Hooper (Cambridge: Harvard University Press, 1979), 123 (CXLI).
[3] R. M. Ogilvie, The Romans and Their Gods: In the Age of Augustus (New York: Norton and Company, 1969), 37
[4] Florence Dupont, Daily Life in Ancient Rome (Malden, Massachusetts: Blackwell Publishers, 1989), 198.
[5] See, Florence Dupont, Daily Life in Ancient Rome (Malden, Massachusetts: Blackwell Publishers, 1989), 75.
[6] The civil wars of the Late Republic are listed in the following: Cornelius Sulla (88 and 82 BC); Pompey, and Crassus (71 BC); Pompey, Crassus and Caesar (the Second Triumvirate in 60 BC); Caesar (49 BC); and by Octavian (43 BC). See, David Shotter, Augustus Caesar (New York: Routledge, 1991), 21.
[7] Horace,Second Ode, Book I: 21-30.
[8] Paul Zanker, The Power of Images in the Age of Augustus (Ann Arbor: University of Michigan Press, 1998), 102-3. Horace Carmen 3.6
[9] Ovid, Fasti: February I, (Cambridge: Harvard University Press, 1976): 557, 577.
[10] Livy, trans. B. O. Foster. (Cambridge: Harvard University Press, 1967).
[11] David Peterson, Engaging with God. (Grand Rapids: William B. Eerdmans Publishing Company, 1992), 145.
Father Mars, I pray and beseech thee that thou be gracious and merciful to me, my house, and my household; to which intent I have bidden this suovetaurilia to be led around my land, my ground, my farm; that thou keep away, ward off and removed sickness, seen and unseen, barrenness and destruction, ruin and unseasonable influence; and that thou permit my harvests, my grain, my vine-yards and my plantations to flourish and to come to good issue, preserve in health my shepherds and my flocks, and give good health and strength to me, my house and my household To this intent, to the intent of purifying my farm, my land and my ground, and of making an expiation, as I have said, deign to accept the offering of these suckling victims; Father Mars, to the same intent deign to accept the offering of these suckling offering. [2]
In ancient Celtic societies, prayers were often offered to the gods and goddesses in natural settings such as sacred groves or mountains. These prayers were often accompanied by rituals and offerings, and were seen as a way to communicate with the spiritual world. In ancient Norse paganism, prayers were offered to the gods and goddesses in the form of songs or poems. These prayers were often recited during ceremonies or rituals, and were believed to have the power to influence the actions of the gods. Ancient pagan prayers were an important part of religious life and were seen as a way to connect with the divine. They were often recited in a specific language or dialect, and were accompanied by rituals or offerings. While the specific prayers varied from civilization to civilization, they all shared the common purpose of seeking divine favor and guidance..
Reviews for "The healing power of ancient pagan prayers"
1. John - 2/5 stars
I was really disappointed with "Ancient Pagan Prayers". The book promised to provide an insightful look into the ancient pagan rituals and prayers, but it fell short. The information shared was quite superficial and lacked depth. Additionally, the writing style was dry and uninspiring. I don't recommend this book to anyone looking for an in-depth understanding of pagan prayers and rituals.
2. Sarah - 1/5 stars
I couldn't even make it through the first few chapters of "Ancient Pagan Prayers". The author seemed to have a limited understanding of pagan practices and the information provided was confusing and contradictory. The book lacked clear organization and it felt like a mishmash of random thoughts. I was highly disappointed and regretted purchasing this book.
3. Michael - 2/5 stars
I was intrigued by the concept of "Ancient Pagan Prayers" but was ultimately let down. The author made several claims without providing any sources or evidence to back them up. The book lacked scholarly research and felt more like a personal opinion rather than an informative guide. I expected more from a book that promises to explore ancient pagan prayers.
4. Emily - 2/5 stars
As someone interested in pagan spirituality, I was excited to dive into "Ancient Pagan Prayers". However, I found the book to be poorly written and lacking in substance. The prayers and rituals shared were oversimplified, and it felt like a shallow overview rather than a comprehensive guide. I was left wanting more and would not recommend this book to those seeking a deeper exploration of pagan prayers.