Romans (Roman: Romana) are a Latinic ethnic group and nation inhabiting the Roman Republic, or Romania. Historically, the heritage of the Roman people is an amalgamation of Latinic, Celtic, Hellenic and Germanic origin. Approximately 90 percent of Roman speakers reside in Romania while the remainder are distributed around the world. Romans are found in neighboring European states, including significantly - Lundein in Cambria, Athens in Morea, Sicily, and Constantinople, Grecia. Globally Romans can notably be found in Goa, Meshico, Talam, and Sina.
Romans have greatly influenced and contributed to diverse fields, notably the arts and music, science and technology, fashion, cinema, cuisine, sports, jurisprudence, banking and business.
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Romanitas[]
The notion of what is Roman-ness (Romanitas) has been of integral importance to Romans since the Classical Era and the adherence to Romanitas remains a strong driving factor in all aspects of Romania.
Romanitas means, as a rough approximation, Roman-ness or Romanism in Latin, and is defined as "the Roman way or manner". The term was first coined by the late 10th century AUC Roman writer, Tertullian, an early Christian from North Libia. Tertullian used the term pejoratively to refer to those in his native Carthage who aped Roman culture. Romanitas is used to refer to the collection of political and cultural concepts and practices defining what it is to be a Roman. Roman identity was based on being part of a political and religious community with common values, customs, morality and way of life. In light of this, historians have sought to define romanitas using a number of approaches: one way is to consider the general ideals Romans attributed to themselves; another approach, which has achieved consensus amongst scholars, is to consider the construction of Roman identity during the process of colonization.
The term found heavy use during the Post-Classica Era and a further boost in the Modern Era. It has become a catch-all term among modern Romans to define themselves and each other. It includes the typical prescribed values held by Romans as well as culture and politics. Some argue that the term and the adherence to it damages further growth and development, a sort of cultural lag, of the Roman people. Others, especially Romans themselves, regard their adherence to it as preservation of what is, in their eyes, a superior set of traits and a definition of exactly who they are.
Romans have developed a balance between innovation and tradition, and between work and leisure, and they are often perceived as a cheerful and passionate people yet as a dichotomy they are perceived as industrious and thinking.
Values[]
The key components that make up Roman values within Romanitas are described thus: family, education, religion, tradition, industriousness, structure, respect, trust, pleasure, and openness.
Family[]
The eldest women of an extended family are generally regarded as the matriarch's and remain important resources for the Roman family.
For Romans, the family is important, and family gatherings are a central part. Family members share important news, gossip, and food during these weekly or monthly reunions. They're usually celebrated at the biggest house of the family. Family is an extremely important value within Roman culture and homes are traditionally fairly expanded and connected for their duration. Seniors are an important part of Roman families, and the older members hold a place of power and respect. The grandmother's are regarded as family matriarchs, and younger members often seek advice from them. It is uncommon among Roman's to place elders in nursing homes or any related institution. Children care for their elderly parents because of their belief in pietas, or a sense duty to their parents and the gods. A very popular mythological example shared among Romans of pietas comes from the story of Aeneas, who carried his elderly father out of the burning city of Troy following the Trojan War.
Elderly Roman woman in southern Tuscia
Despite the widespread acceptance of the eldest woman in the extended family being the matriarch, the system of the Roman family is still rooted in a patriarchal tradition. The matriarch is often sought out for advice and their wisdom is almost sacred, but family decisions, financial and otherwise, habitually reside in the patriarch - the eldest living male of the extended family - who is still given the old Latin term 'paterfamilias'. Children are still expected to adhere to their parents wishes, particularly the father, and this habit remains strong, even among rebellious Roman youth (of which Roman youth are stereotyped as being), given the notion that Roman children are on "rebellious in idea, not so much in action". Women are still rather pigeonholed as well in Roman society, with motherhood remaining a prominent idea and notions considered sexist in most modern societies, such as the women of the household being in charge of the food, in much evidence among Romans.
Marriage is a legally binding institution in Romania and the majority of weddings take place in the temple by a priest. Typically there are at least ten witnesses present, and the bride and bridegroom shared a cake of spelt. Weddings are typically carefully planned and fairly extravagant affairs. Sometimes the bride and groom exchange gifts before the wedding. The lighting of a sacred torch in honor of Ceres is part of the celebration, in hopes of imparting fertility upon the couple. Wedding rings are exchanged, an historical event symbolizing the binding of one another. The day after the wedding, the husband holds a dinner party, and the bride makes an offering to the Lares and other domestic gods of her new home.
Education[]
Student at the University of Padova
Education is considered extremely paramount to Romans and educators and students hold a high place of honor. Educators tend to be very well paid. Roman schooling puts an emphasis on creativity and critical thinking in schools and is highly regarded domestically and abroad.
It is generally expected that a student will continue on to a university once primary school is completed. It is often considered disrespectful to one's family if a further education is not sought after, even at the lowest level. Romans subsequently have high university populations, leading to issues of overcrowding and potential stress from expectations.
Education is increasingly synonymous with competition among Romans, especially at the upper levels. Students feel intense pressure to attend top universities. To have a chance at admission they must excel in school from an early age. Among the Romans, being a student is considered a full-time job. Subsequently it is very uncommon for Roman students to have jobs, allowing them more free-time than some developed peoples. However, the work load, especially on the build up to university, can be daunting as a result.
Religion, Tradition, and Holidays[]
Most Romans still turn out in large numbers for the myriad small town religious festivals, such as the Festival of Angitia here, in the far south of Romania.
Romans are considered to still be quite religious, often more so than some other peoples in the developed world. A rootedness in tradition is often see as a catalyst for the large appeal that Hellenism still has. A study in 2758 found that 74 percent of Romans "believe in the Gods and Zeus-Helios", 16 percent "believe there is some sort of spirit or life force but cannot say for certain what" and six percent "do not believe there is any sort of spirit, God, or life force". This makes Romans the third most religious Europeans.
Hellene iconography remains prodigious in Roman homes and many other places. The famous Sol Invictus painting that has become a Roman trope (It cannot be a true Roman home without this hanging in it) is quite evident in many homes today. Solar-symbol necklaces remain in abundance as well.
The snake-oriented Festival of Angitia in Cocullu is an example of the plethora of small-town local celebrations which occur with regularity.
Romans are mostly Hellenes and their culture has been greatly influenced by religion. Attending the temple every week is a tradition for most devout families, as well as praying to Helios and the many gods. The daily prayer cycle (three prayers a day, the morning, evening, and afternoon prayer) remains largely in place, even among younger generations who may not adhere strictly to Hellene traditions.
Romania is officially a secular state. However, its religious and social landscape is deeply influenced by the Hellene tradition. The importance of religious activity has declined in the modern century, especially among Roman youth. Even so, Romania remains a fairly religious country by most developed countries standards.
Typically a Roman home will have a larariu: a shrine to the guardian spirits of the Roman household. Family members performed weekly prayers at this shrine to guarantee the protection of these domestic spirits and for a healthy and happy home. Ancestors are prayed to and honored here as well.
Religious processions that parade a figure of the local god around town are common. Most small towns have a patron god and typically the entire town has a style of celebration focused such. Additionally large festivals draw crowds from all around for regional celebrations, sometimes commemorating events or gods. The most significant holidays among the Romans are Hilaria, Lemuria, Parentalia, Natale de Roma, Flight of Aineías, Saturnalia, and Dies Natalis Solis Invicti.
A plethora of smaller scale holidays occur as well. Many towns have their own, as well as regions. Some holidays are national, only smaller scale than the aforementioned ones. Additionally there are birthdays as well as the birthdays of certain individuals - such as Julian the Philosopher - which are celebrated widely. The first day of every month is also set aside as a minor holiday, with a specific God prayed to and certain rituals participated in.
Industriousness and Structure[]
Romans place a high emphasis on working energetically and devotedly for oneself and for your family, reputation, and community. There is a Roman belief that pleasure should dictate part of the soul and hard-work the other part. Having things in order, organized, and predictable, puts an emphasis on structure for Romans. It is in this light that punctuality is not paramount, yet trains run on time and Romans have among the best road and transit systems globally. Romans emphasize free time yet highly regard work and the quality of work.
Respect[]
Roman man in Venetsia
Roman culture places much importance on an individual’s reputation or honour. It is perceived to reflect their family and upbringing, and is essentially a way of opening up opportunities. In Romania, a person’s honour is defined by the impression they leave on others, known as 'La Formosa Figura' (the Beautiful Image). La formosa figura describes the art of making a good impression. It not only refers to a person’s physical appearance, but the aura they project in the way they hold themselves. It should be reflected in everything they do, from what they say to how they act.
The cultural emphasis on making a good impression may be seen as superficial, but that’s not necessarily the case. For example, it often relates to maintaining one’s grace and dignity despite modest circumstances. Furthermore, considering a good reputation involves social approval, the ability to accommodate different points of view and appease people with diverse interests is thought to be one of the biggest virtues. Someone with la formosa figura is thought to have confidence, style, an elegant demeanour and engaging social skills. In this way, la formosa figura has almost become an expression of the Roman character.
Miss Romania 2759 contestants; from the modern beauty contest to the ancient sculptures capturing the ideal body in stone and marble, La Formosa Figura has long emphasized physical idealization by Romans.
In accordance to the attention paid to one’s reputation, there is a cultural emphasis on one’s personal presentation in appearance and action. Romans typically take care to ensure their attire appropriately suits the occasion. For those with the means, this involves wearing fashionable clothes and displaying lavish belongings. Those without the means tend to dress less distinctively, but maintain a neat and sophisticated decorum. Romans’ personal presentation is often noticed by foreigners, who remark on their grace and charm. Romania is a major center of global fashion. Even people in small towns spend a great deal of money on their wardrobes and dress well at all times.
This is mildly toned down north of the Alps, principally in northern Raetia Prefecture; presentation and reputation are valuable here as well, albeit with what Romans call a "rugged charm" and more "earthy air".
As Roman culture has a deep focus on relationships, socialisation is important on both a formal and informal level. Public spaces play a large role in this. For example, platas (public squares) provide a place for Romans to mingle without having to necessarily plan an occasion. There is also a popular tradition of taking a gentle stroll through the town in the late afternoon/early evening, usually on a Sunday. This is an opportunity to see the public, catch up with friends and hear the latest news. Informal social events such as these reinforce a sense of community belonging. Older people may sit at cafes on popular streets and watch or wait to be spoken to by those passing. Indeed outdoor dining is popular as it allows people to enjoy their meal in a social setting and observe the public without being the centre of attention.
Romans in the city of Rome
Modesty is not overtly strict in Roman culture and has a time-and-place. Temples or business/work settings are generally areas where modest attire is expected. Elsewhere cultural rules are more lax. Female and male toplessness has long been officially legalized throughout the country. It is considered that the exposure of the nude male or female breast is a "commonly accepted behavior", and therefore, has "entered into the social costume". This overall legalization, formerly legally restricted to beaches, parks, and pools, was broadened completely in March 2721. This came about as a move to legally guarantee breast-feeding regardless of location - an act that had long been an accepted norm yet was legally restricted to the aforementioned areas, now universally legal. Even since legalization toplessness remains unusual outside of beaches, parks, and pools, while public breast feeding remains commonplace, as it has traditionally been. Nudity remains restricted to certain beaches, parks, and pools, though the number is not small.
Roman woman in a bookstore, in Turinu
As far as being either being more of a collectivist or an individualist culture, Romans sway more towards being an individualistic culture. Roman culture is ”me” centered, especially in the big cities. For Romans having their own personal ideas and objectives in life is very motivating and the route to happiness is through personal fulfillment. This contrasts with the interconnections of Roman family and friend life, that of the community, and the corporatist philosophy of their country, seeing society as a corpus, or single body. This contradiction can cause friction in some cultural aspects.
Athleticism is highly valued and an emphasis is placed on fitness and physique. One is expected to maintain their body and what Romans consider laziness might lead to negative reputation. This can lead to notions of superficial body image.
Trust[]
Romans place a high value on trust. Romans value knowing, having things in order and organized is how Romans like it to be. Although it comes off that Romans tend to “rebel” and do not necessarily always listen to their own rules or norms that are in place, they at least know they’re still there and like it to be so. Protests in Romania, for example, have had a long reputation of being stable and predictable, clean after their finished, and without any damage done. Romans have an inherent distrust of people in authority. Authority figures are looked at as figures that deserve and should get a greater amount of respect, but they don’t necessarily receive it. To gain trust, one has to work for it. Being overly nice and showing proper manners are a couple ways that someone can win some respect. Romans tends to prefer equality and a decentralization of power and decision-making. This could be a reflection of why they don’t necessarily respect authority figures. They want the power to be at least somewhat distributed in to their own hands. Romans like to focus more on working in a group and having a sense of teamwork.
Pleasure[]
The distinctive Roman phrase 'Dulche Fàcere Núlha' (The Sweetness of Doing Nothing), gives an idea of how Roman culture values enjoying the moment and centers on the simple and beautiful pleasures in life.. Romans are known to linger over a bowl of pasta or cup of espresso. And when they’re out shopping, most Romans will continue to examine an object intently even after it’s been purchased, as though they have nothing better to do with their day. Punctuality is not mandatory. It is acceptable to arrive 15 to 30 minutes after the designated time. And yet Romans are not wont to waste time, being considered an industrious people. Roman culture is one in which people may prefer to do multiple tasks as the same time. Rather than watching the clock all of the time and always having a place to be, they focus on the relationships being built and the people they’re with. A high preference for high quality food as a pleasure of life has led to a very strict regulation of consumables in Romania. Food purity, or snobbery, is considered important in Roman culture.
A modern day Roman woman
Romance and sex are likewise considered of the upmost importance and are areas that time
and focus should be spent on in order to maximize. Festivals and holidays hold a place of high importance, as do sports and sporting events - all seen as essential aspects of life's pleasures.
Ripusá is a significant aspect or Roman dedication to pleasure. Many museums, temples, and shops close during midday (from 12:00–1:30 pm to 2:30–4:00 pm) so that proprietors can go home for lunch and a nap.
Romans are gregarious by nature and their lifestyle revolves almost exclusively around socialising, both urbanites and rural Romans. Bars and cafés remain open long into the evening, often into the small hours and many bars in major cities have live music in the evenings and in recent years many ‘Tafarns’ have opened, modeled after the internationally popular Cambro-Hibernian style of drinking establishment. Discos in Romania tend to be enormous establishments on several floors with different kinds of music in different areas and remain immensely popular as well as ubiquitously Roman.
Nightclubs are generally smaller and less expensive than discos, with entrance occasionally free. In the most cities and towns there’s also a wide variety of homophile bars and clubs.
The Roman nightlife scene tends to be very social and carefree while often being void of drunkeness and raucous behavior often associated with the nightlife of places such as Cambria. Roman's tend to go out until very late without the intent to 'hook up' or get drunk, but rather to enjoy conversation and company before retiring for the night. Roman nightlife, as a result, has a reputation for responsibility and, in general, being good natured.
Communication and Openness[]
Roman greetings are usually warm and rather formal. The common greeting is a handshake with direct eye contact and a smile. If the greeting is between a man and a woman, the woman generally extends her hand first. It is common to give air kisses on both cheeks (starting with your left) when greeting those you know well. Addressing a person by their title and last name until familiar with said person is common.
Romans in conversation in Padova, using ubiquitous hand gestures
Romans are typically direct communicators. They tend to be open about their emotions and speak clearly about their point. They generally expect similar honesty from their conversation partner and hence may fail to read into understatements. They avoid ambiguity and indirect speech. Romans are generally quite open, inquisitive and bold. You may find that they are eager to give their opinions or advice on your activity. Foreigners can find this judgemental or nosey. Romans, in preference for their openness, are not wont to excessive verbalizing as they speak directly and to accompany this is laconic wit, with a reputation for mild verbal austerity and with blunt remarks. Conversation comes easy however, and though not excessive talkers, Romans are able conversationalists. Romans tend to not be overtly loud (as the Sicilians and Grecians are stereotyped) but are not reserved either (as Franks or Cambrians are stereotyped).
Romans often enjoy joking throughout conversation to lighten the mood. Having humour in one’s voice can allow people to speak their mind quite openly. Be aware that their humour can be quite cynical, making fun of sensitive topics. They can also be quite self-deprecating.
Romans generally keep a close proximity to one another, sometimes standing less than a metre away from the person they are talking to. While this distinction is not always noticeable, they may think you are avoiding them if you move farther away from what they consider to be normal. Romans are generally tactile people and quite affectionate. It is common to see hugging, kissing, back slapping and hand holding in public. People may touch their conversation partner to show their engagement in the discussion – for example, nudging them or touching their arm when pointing something out. Friends may also walk arm-in-arm in public.
People may acknowledge the cleverness of another person by pulling down the bottom eyelid with a finger. People can gesture “no” by jerking their head upwards. Romans start counting with their thumb instead of their index finger. The thumb represents 1, and so on.
Culture[]
The six cultural regions of Romania
Romania can be roughly divided into six distinct, though connected, Ethnocultural Areas. This division includes dialect, cuisine, folklore, genetics, and folk costume. The division is fuzzy on the edges and overlapping occurs, but can be distinguished as the following: Italian (Central), Sanitan (Southern), Raetian (Northern), Gallian (Western), Marcian (Southwestern), and Corso-Sardinian (Insular). Further breakdowns of cultural regions can be found within each.
The cultural divisions run roughly along the Dioceses with some overlapping.
Linguistically Romania has, roughly, five dialects, corresponding to said cultural regions. Each dialect is fairly unique, in particular the sound of them, and within many areas different cities within a region can have quite different nuances in dialect. Each dialect is mutually intelligible, however, and many are dissipating in the face of standard Roman.
Italian Cultural Area
Three elderly women in Tuscia
The Italian Cultural Area, also known as the Central cultural area, encompasses nearly all of the Italia Diocese, divided roughly along the Alps to the north, and the Province Transalpinia. It includes seven of the major cities of Romania, including the capital and three of the six largest cities in Romania. It is the most densely populated area of Romania, the most politically important, and is considered the central point of the country, as well as being the birthplace of Romania, the language, and the culture at large.
People in Tuscia
Italians tend to be a dichotomous lots, with Ravena, Milan, and Rome providing among the most secular areas of Romania while, at the same time, the Italia Area is the second most religious (outside of the metro areas). Italia was the homeland of the Romans and metropole of Rome's empire in antiquity. According to Hellene belief, Italia was the new home promised by Jupiter to Aeneas of Troy and his descendants, ancestors of the founders of Rome. Rome was an Italian city-state that changed its form of government from kingdom to republic and then grew within the context of a peninsula dominated by the Celts in the North, the Etruscans in the Centre, and Grecians in the South. The Latin Rome would grow to encompass the entire peninsula and the ancestry of the current Italian Cultural Area is rooted in a Latin-Etruscan-Celtic fusion.
Roman celebrities from the Italia Area
Italia has provided itself as a significant colonial home for Romania at large, seeing six major waves leave to colonize the remainder of Romania and untold numbers of smaller waves over the centuries. The Italians consider themselves the "best Romans" and proudly boast the nickname "Pillar of Romania" (a name earned in small part because of the pillaresque shape of the Italian peninsula). This notion of self-importance together with the region being the economic, media, and political center of Romania has led to a certain boastful pride in Italians that other Romans find tedious and arrogant. Italian dominance in politics, pop-culture, and cinema further cements this self-imposed leadership and it is not uncommon for Italians to refer to the other areas of Romania as "the colonies" (ís Colonias) and the other Romans as the 'colonials'. The Italian dialect provides the base for standard Roman and, therefore, the dialect seems quite similar to the standard national language. There are nuances however and many cities inside Italia show many distinct qualities in their language. The Area also provides the bulk of international stereotypes about Romans, including cuisine and costume, attitude and climate.
Roman athletes from Molianu, Venetu Province, in the Italian Area
Italians tend to vote along more moderate lines and the region is a significant swing area during election years, partly due to the nuanced back-and-forth of the voter base as well as the fact that the Area consists of the bulk of the population of Romania.
Italian folklore is typically, with Raetian, the best known Roman folklore outside of Romania (and indeed inside the country too). Examples include one of the most famous dragons of folklore, a river dragon called Thyrus that besieged Teranna. Other well known folktales include The Patrician and the Frog, Blancabella and the Snake, In Love with a Statue, the She-Bear, and The Story of Bensurdatu.
Common Italian names:
Male - Antoniu, Helias, Mariu, Valentinu, Flaviu
Female - Sofia, Helena, Lara, Valentina, Aeliana, Stella
Surnames -
Sannitan Cultural Area
Sannitan Roman woman in the folk costume of Sannia
The Sannitan, or Southern, Cultural Area is the smallest among the groups of Romania and is also the only area that spreads into anther country, with Sannitans across the border in northern Sicilia. The Sannitan dialect also has the unique status of being categorized as both a dialect and a distinct language - the former status in Romania and the latter in Sicilia. Sannitans and Sannia have name origins via the Samnites, an Oscan-speaking people, the Samnites were one of the Italic peoples of the Italian peninsula conquered by the Romans. Sannitan contains lexis derived from a substratum of Oscan, the language spoken by the Samnites. For example, the Sannitan word pjéscje ("rocks" or "stones") is related to Oscan *psk. The Sannitan dialect/language is known for its rhotacism of masculine definite articles, adding the letter r where there is none. A subsequent cultural joke to mimic a Sannitan is thus to add an r to the start of a word randomly.
Notable Romans of the Sannia Area
Sannitans are typically the most traditionalist Romans on the political spectrum and the most devoutly religious. A degree of Sannitan culture resembles that of Sicilia and cross-cultural exchange has been common. Sannitans tend to display the most overt nationalism in Romania and the Caesarist Party, minimal elsewhere in Romania, has a larger following among Sannitans. There exists a broad movement among the Sannitan speaking areas of Sicilia to join Romania or gain independence from the Greco-speaking Sicilia.
The Roman model Ludovica Cerases is a well known Sannitan
Sannitan culture is considered fairly different from that of mainstream Roman, with Sannitans being considered crazy drivers, loud talkers, who make big gestures and have over-the-top emotion. In the rest of Romania "to act a Samnite" means to be overly emotional or boisterous and "to drive like a Samnite" likewise means to drive dangerously or fast. It is in this light that, like Sicilians, the rest of Romania mockingly says Sannitans act more like Grecians than Romans. The area is considered, by other Romans, as being lawless, poor, and corrupt but with warm-hearted people and the best food in Romania.
Sannitan men's folk costume
Sannitan names and surnames, like most of Romania, largely follow a standardization based upon the Roman spoken throughout the country. There are, however, a number of unique names and surnames that employ a uniqueness to the area and local culture of Sannia, retaining their unique features despite the dominance of standard Roman. Sannitan variations and unique names tend to show influence via pre-Roman Osco-Samnite and Greek. An array of Christian inspired names also exist, particularly surnames. This is owed to the influence of Christianity from the east and south; the area of Sannia switched between Hellene and Christian throughout history and is the only area of Romania where the Christian faith made a significant impact. The Area is majority Hellene today by a large margin but the trace of Christianism can be seen among the names.
Unique Sannitan names ('standard' equivalents in parenthesis):
Male - Niballu, Exau
Female -
Surnames - Zozus, Grecus, Croziu, Medus, De Theora, Napoletanu
Raetian Cultural Area
Romans in the Alpine part of Vindelicia Province
The Raetian, or Northern, Cultural Area encompasses the Prefecture of Raetia as well as small portions of the Dioceses Italia and Gallia, roughly from the Alps north. This region is not densely populated but contains two major cities, one being among the top six in Romania, Argentea. The bulk of the area was originally inhabited by Celtic and Raetic tribes who were absorbed and colonized by the Romans. Little is known of the origin or history of the Raetic people, who appear in the records as one of the most powerful and warlike of the Alpine tribes. Livy states distinctly that they were of Etruscan origin.
Romans of Raetia Diocese
Long a military frontier, Raetia witnessed numerous colonization events by Roman Legions over the history of the country. The northern frontier witnessed numerous incursions, invasions, and occupations by Germanic tribes - being the centerpiece of a push-and-pull between Romania and the Germanic people to the north. The Raetian dialect shows influence in its vocabulary and sound from a pre-Roman substratum, both Celtic and Raetic, as well as later Germanic. Germanic is noticeable in grammatical constructions, which are sometimes closer to Germanic than to Roman or other Latinic languages.
Well known Roman actress Ludovica Martiniscu hails from Raetia
The Raetians are known for their preference for beer over wine, the only Roman area that this is so, earning it the nickname Cervesia (Beerland). The stereotype that Raetians are all descendants of barbarian, ruffians, and Legionnaires (a stereotype shared with Valachians) has given them a positive reputation as frugal, clever, entrepreneurial, strong, hardy, and the perfect example of Romanitas' hard-working. Yet in a negative view they are held as stern, stingy, overly-serious, and militaristic. Though Raetia did witness a numerous Legionary presence and likely a bulk of its colonization was in this light, the notion that this constitutes the base colonial factor of Raetia is likely untrue. The urban centers in Raetia were witness to numerous civilian colonization from the south and cities such as Augusta and Argentea were significant cultural and political centers throughout Roman history - the latter serving as the capital off and on. Raetia tends to have a number of traditions that deviate somewhat from the rest of Romania. During Saturnales the figure of Strenia, for instance, is is known as “Dunacia”, a horrible woman, would come down the chimney to punish naughty children (unlike the much more genial Strenia), and her horned beast-like companion, Alfagor, who might eat those who misbehave. Children who had been good however would find little presents in the shoes which they had placed outside their door. The house and barn would be filled with incense to banish bad luck.
Raetian women in Eniatina, Raetia Diocese
Raetian folklore has provided ample entertainment value across Romania and numerous 'fairy legends' are placed there, giving Raetia an idealized view in many Roman minds. Raetian legends include the popular Fanes Myth - the rise and fall of the Marmot Kingdom of Fanes, the princesses Moltina and Dolasilla, the wicked magician Spina de Mul and the hero Ey de Net. The roots of the Fanes legends reach back several thousand years in the past, and contain ancient elements such as the ability of humans to turn into animals, or the marmot as a symbol of peace and modesty: prominent Raetian ideals.
Roman model Hecatia Benellu is Raetian
The legends also contain many tales of the “ganes” and “salvans”, the good people of the forest. For a long time they were regarded as the original inhabitants of the Alpine and woodland valleys, but these characters are actually derived from the Roman world (“aquanes” and “silvanos”).
Famous Romans from the Raetia Area
Raetian names and surnames, like most of Romania, largely follow a standardization based upon the Roman spoken throughout the country. There are, however, a number of unique names and surnames that employ a uniqueness to the area and local culture of Raetia, retaining their unique features despite the dominance of standard Roman. Raetian variations and unique names tend to show influence via pre-Roman Rhaetic and Celtic tribes, as well as later Germanic influence via the Alemannians, Suebians, Lombards, and Rugians. The Raetians have managed to hang onto more names and surnames that are unique to the area than any other part of Romania. A unique and common feature among Raetian names is the prefix ca, denoting 'house of' and a shortening of 'casa' - the common surname Canten means Casa de Antien (House of Anthony) for example. This is indicitive of the use of 'casa' for house in Raetia in preference of Roman 'domnu'. Domn (Raetian variation of domnu) does exist in such a capacity however not as common as casa (example, Donard - Domn de Linard, or House of Leonard).
Unique Raetian names ('standard' equivalents in parenthesis):
Male - Conradin, Corsin, Ercu (Hercoles), Linard, Retu,
Female - Ursina, Aita (Agata), Alva, Abalunia (Apollonia), Basilissa, Cilgia (Cecilia), Corsina, Ladina, Leta, Ludivica, Naira, Reta, Rusina (Rosina), Seraina (Serena), Nutalia (Nadalia), Talina (varient of Nutala),
Surnames - Canten, Donard, Canova, Deflorin, Suevi, Badenia, Mylius, Faber
Gallian Cultural Area
The Gallian Cultural Area encompasses its namesake Prefecture as well as across the Pyrenees into the Marca Prefecture, in the Gothia Province, as well as in Sequania Province of Raetia Diocese. The area includes six major cities and two of the six largest. It is the second most populated region.
The area was the heart of Gallia, inhabited by a large swath of Celtic peoples, whence it derives its name, a significant area that, along with the Latins, laid the foundation of the modern Roman people. The dialect of the area has many Celtic influences from pronunciations to various localized words. After the Roman conquest of Gallia the area bore witness to numerous Roman colonization over history and would later become contested ground, back and forth, between the Romans and the Germanic Franks, Goths, and Burgundians.
Famous Romans from the Gallia Area
Gallia has long been one of Romania's most productive regions and has repeatedly competed with Italia as the most populated. There is a generally good-natured competition between Italians and Gallians and this plays out in numerous arenas. The two areas often provide the bulk of Romania's leaders, both hold the most important cities, both have the most productivity and population, and in the sporting arena Gallia holds two of the three biggest, most popular, most successful Football teams (while Italia has the other one) and, just the same, Gallia has two of the three for Calcio (while Italia here has the other one as well).
Gallia is, like its location, typically understood as the 'middle' path between Italia and Raetia. Gallians, for example, are divided evenly between being a wine culture and beer culture. Gallians are often caricatured via their accent, stereotyped with long vowels and also the existence of a velar nasal [ŋ] which usually precedes a vowel, as in lun-a 'moon'. Gallians are nicknamed 'Milkies' (Lactellos in Roman) in Romania, this likely is the result of the supposedly "milk-white" skin of the Ancient Gallians and a mistaken etymological origin of 'Gallia' from Grecian γάλα, gála "milk" coupled with the proliferation of Dairy Cows in Gallia.
Famous Gallian folktales include Hirsent the She-wolf, a tale wherein a stupid yet pompous wolf accuses Renartu the Fox of violating his wife, the lady Hirsent. Hirsent bravely volunteers to go through the ordeal by burning fire. Hirsent, however, is well-known for her lust – this is probably unavoidable, since she-wolves are thought to have an insatiable sexual appetite, and lupa, the Roman word for ‘she-wolf’, is a synonym for prostitute. Other famous tales include Diamonds and Toads, the Green Serpent (likely based on the story of Eros and Psyche) and the world-famous Cinerula.
Gallian men at an auction
Gallia is the most open-rationalist areas of Romania in the realm of politics and is typically given as a guarantee to parties of that political sphere. Attitudes toward most issues are similarly held on the open spectrum among Gallians. It is the area most prone to protests and has subsequently been at the forefront of most societal changes. Gallians are the least religious among the Romans.
Gallia is well known for its cattle and local cattle-auctions bring Romans from across Gallia to massive gatherings often accompanied by games and festivities. The region is the cheese and dairy heart of Romania - to dairy what Italia is to wine or Raetia to beer.
Gallian names and surnames, like most of Romania, largely follow a standardization based upon the Roman spoken throughout the country. There are, however, a number of unique names and surnames that employ a uniqueness to the area and local culture of Gallia, retaining their unique features despite the dominance of standard Roman. Gallian variations and unique names tend to show influence via pre-Roman Celtic-Gallians and the latter Germanic Franks. Gallia has the least deviation from standard names (aside from Italia), though it still retains a number of unique surnames.
Unique Gallian names ('standard' equivalents in parenthesis):
Male - Antonu (Antoniu), Audo, Iudoce, Rotoland, Vachelinu, Rollof
Female - Iudoca, Vachelina
Surnames - Gross/Grossu, Capra, Gall/Gallo, Bosco, Fiore, Beccar, Bou, Bouor (these two surnames are used as the 'everyman' name for all Gallians by other Romans. The first literally means cow and the second cowman or cattleperson, etc), Paner/Paneru, Grimald/Grimaldu, Gossu
Marcian Cultural Area
Roman students in Marca
The Marcian Cultural Area is found in the Iberian peninsula, beyond the Pyrenees. It has seen influence from North Libia, it has kept some Celtic phonology and lexicon from pre-Roman times, and potentially has some substratum via the ancient Iberian peoples and well as Punic influence via Carthage. The region is quite apart from its sister regions and is the least populated of Romania. Like Raetia Marca was a military frontier zone, though unlike Raetia, this status lasted much longer in Marca.
Marcian butcher's shop
The most commonly held theory on the origin of the name Marca holds it to be of Punic origin, from the Phoenician language of colonizing Carthage. Specifically, it may derive from a Punic cognate ī shāpān meaning "island of the hyrax", referring to the European rabbit. Marca was the home of the Iberian people, a ethno-linguistic group that was possibly related to, or part of, the Vasconians. The bulk of the peninsula was home to Celtic tribes and a multitude were Celtiberians - a combination of the two groups. Marcians are considered apart from the other Romans and a variety of areas. Geographically Marca is the most separated from the remainder of Romania and the landscape is also a more overt contrast to the rest of the country. The Marcian dialect is also considered, in terms of sound, to be the most distinct and different of the Roman dialects. Marca is largely a rural area and the inhabitants tend to vote the most conservatively among the Romans. Marcians tend to be stereotyped as 'darker', in part due to beliefs by other Romans of partial Phoenician and Moorish background of the Marcians, though this is only partially true.
Titiana Juveñiscu, a Roman model from Marca
There is a wide degree of genetic commonality between Marcians and Corsica and Liguria as well as some linguistic commonality. Linguists and anthropologists are uncertain if this is attributable to pre-Roman or Roman era migration from these areas, or perhaps both.
Famous Romans from the Marca Area
Long viewed as a land on the edge of the world, Marca is full of myths and legends popular among the Romans. The Sorrow of Cantabria, a myth about Jáncanu, a cyclops that is an embodiment of cruelty and brutality. It appears as a 10 foot tall giant with superhuman strength, with hands and feet that contain ten digits each. With a very wild and beast-like temperament, it sports a long mane of red hair, and just as much facial hair, with both nearly reaching to the ground. Apparently the easiest way of killing a Jáncanu is to pull the single white hair found in its mess of a beard. The females (called Jáncana) are virtually the same, though without the presence of a beard. However, the females have long drooping breasts that like their male counterpart’s hair, reach the ground. In order to run, they must carry their breasts behind their shoulders.
The Andana (originating in the Roman word dana - fairy) are female fairy creatures that foil the cruel and ruthless Jáncanu. In most stories, they are the good fairies, generous and protective of all people. Andanas are usually depicted as young beautiful girls with long blonde hair. Andanas come to villages of the area during Saturnales with the intention of bringing children a variety of toys and gifts. This historically occured every four years, generally to poor families, but now is the annual Saturnales tradition in Marca.
Another Marcian myth, world-popular now, is the Sirenula ("Little Mermaid"), a beautiful but disobedient and spoiled young lady whose vice was climbing the most dangerous cliffs to sing with the waves. She was transformed into a water nymph and her adventures set the basis for the popular story the world knows today.
Nicola Fustos, a Roman dancer from Marcian
Marca is the home of the auto industry in Romania and the area is stereotyped as car crazy and racing fans. Marcians drive more than other Romans, in part due to the larger distances between cities. Maize is the principal crop in Marca features prominently in the cuisine of the area. The bulk of Hesperian immigrants, especially those from Meshico, have settled in Marca and these migrants have altered Marcian culture to varying degrees.
Marcian names and surnames, like most of Romania, largely follow a standardization based upon the Roman spoken throughout the country. There are, however, a number of unique names and surnames that employ a uniqueness to the area and local culture of Marca, retaining their unique features despite the dominance of standard Roman. Marcian variations and unique names tend to show influence via Gothic, Moorish/Islamic, Phoenician, as well as pre-Roman Celtiberian.
Unique Marcian names ('standard' equivalents in parenthesis):
Male - Adelfonsu (Adefonsu), Ranemiru, Ordonio, Zanito
Female - Lucia (Lutsia), Zaida, Zaira, Fatima, Xemena
Surnames - Benjumea, Xemenos, Lupes, Santsos, Gomes
Insular Cultural Area
Sardinian fisherman
The Insular Area is made up of the Mediterranean islands of Romania - Corsica, Sardinia, and the Balearic. The ancient Nuragic civilization inhabited the islands, of unknown origin, their past is shrouded in mystery and largely sussed out from Greco-Roman myths. Early Grecian historians and geographers speculated about the mysterious nuraghe and their builders. They described the presence of fabulous edifices, called daidaleia, from the name of Daedalus, who, after building his labyrinth in Crete, would have moved to Sicilia and then to Sardinia. Much speculation places the Sea Peoples as originating in Sardinia. The ancient language of the Insular people remains unknown but the leading theory says it was the same language as Iberian (and thus potentially a relative of Vasconian) - also reflected in the belief that the area of Marca and the islands were a singular ethnocultural area. The Phoenicians began visiting Sardinia and the islands with increasing frequency and eventually Carthage would conquer the southern part of Sardinia and colonize much of the coast, along with south and western Marca and the Balearics. With the fall of Carthage to Rome came the Roman conquest of the islands and their subsequent colonization by the Romans.
Famous Romans from the Insular Area
Insular names and surnames, like most of Romania, largely follow a standardization based upon the Roman spoken throughout the country. There are, however, a number of unique names and surnames that employ a uniqueness to the area and local culture of Sardinia, Corsica, and Balearic, retaining their unique features despite the dominance of standard Roman. Insular variations and unique names tend to show influence via the pre-Roman Nuragic Civilization as well as Phoenician and, as with the language, their seems to be connection with Marca.
Unique Insular names ('standard' equivalents in parenthesis):
Male - Bachis (Bachisu), Alissiu, Antine (Constantine), Austu (Augustu), Asile, Etur (Hector), Fitoriu (Victoriu)
Female - Chiriga, Tiadora (Teodora), Drafia, Elenedda, Fitoria
Surnames - Melis, Fonnesu, Busincu, Cadeddu, Alivesi, Carta, Piras
Cycle Culture[]
Roman cyclist in Visèntsia
Another defining aspect of Roman-ness is ‘Cycle Schec’. In most towns bicycle culture has been an integral part of the landscape for generations and there is a large percentage of utility cycling among Romans. Many Roman cities have a strong bicycle culture and a well-developed cycling infrastructure, including segregated bike lanes and extensive facilities catering to urban bicycles, such as bike racks.
Bicycling is seen as ubiquitously Roman by Romans and one might be commented upon if, for a brief excursion into town, one doesn’t bike (or walk) but takes a car instead. It is estimated that more Romans her bikes than cars.
As such there has become a fashion of bicycle styles in Romania and as much time and money might be invested in them as in automobiles. Rent-able bicycles are on the increase in all major Roman cities and growing in smaller ones as well.
Subsequently the sport of Cycling garners a major following among Romans and some of the worlds paramount cycling competitions happen in Romania.
Gender Roles[]
Roman women are encouraged to be independent and bold from a young age. They are renowned for their confidence, although personal qualities vary on an individual basis. However, Roman culture continues to carry some sexist undertones. Stereotypes that depict women as objects of beauty are quite popular in Romania. While men and women have equal rights in law, society is still largely male-dominated.
Roman woman in Milan
Within the family dynamic, the man is usually the patriarch and considered the primary income earner. Traditionally, a woman was expected to fulfill roles of matrimony and motherhood. Today, most Roman women receive a high level of education and work to contribute to the household income; however, they are still expected to be responsible for the majority of the household duties. Gender roles may vary between socioeconomic classes as well as between rural and urban areas. For example, those from urban areas or belonging to upper classes are more likely to share responsibilities. It is also becoming more common for women to choose alternate paths, such as career paths, and there has been a decrease in fertility rates for several decades now.
Subculture and Youth[]
Roman youth of the motorden (or motorwave) subculture in Milan
The libertine reputation of Roman youths says that they disregard most moral principles, a sense of responsibility, or sexual restraints, which are seen as unnecessary or undesirable, ignoring accepted morals and forms of behaviour sanctified by the larger society. This contrasts with the equally stereotyped image of Roman youths holding tightly onto tradition and Romanitas. The truth is placed somewhere in the middle, sliding along both spectrums. Romans live a modern and largely unrestricted society and subsequently are wont to experiment, albeit arguably no more than most other cultures. The Roman adherence to tradition, productivity, and education perhaps inspires a slightly larger longing for shunning norms and 'rebelling'.
Subcultures among the Romans are prevalent, with the principle ones being motorden (or motorwave), wanderbird, rave, scotha, surrealist, disco, and darkwave. Of these seven only two originate in Romania - surrealist and disco - while darkwave is seen as a duel Cambro-Roman invention.
Even among Romans, typically youth, who adhere to any given subculture there is a seemingly ingrained adherence to notions of respect in maintenance of appearance, a recognition of la formosa figura, that permeates culture and subculture among Romans.
Roman darkwave band Scaenicu de Brucolas is among the most influential darkwave groups, pulling from aspect of Hellenism often seen as counterculture
"Roman's have, for the most part, been a sponge that soaks up cultural phonemes from abroad. Only, as is the Roman way, they are perfected, made chic. If a motorwaver has spiked hair, it will be perfect, if it is dyed, the color will be believable, if they have a hole in their pants? It will be a hole that is just so, just right. It is the Roman Way. La formosa figura" - Roman culture writer Hercoles Tauriniu.
The motorden subculture, picked up from Cambria, has been widely embraced by Roman youth and heavy influences much of the music scene. This stands as well for darkwave and wanderbird youth cultures, the former a Cambrian transplant, the latter a Frankish one. These three, with the homegrown disco and surrealist movements, are dominant in much of Romania and the Romans are ultimately accepting of subcultures simple do to the broadness of them and how widespread they are among Roman youth. Even so, Romania is not without finger wagging elders who lament the bizarre turn in the fashion and styles of the Roman youth.
A Roman girl sporting the Darkwave subculture look
Darkwave saw a dramatic increase over the last three decades and the Darkwave Music genre also found a solid base and home in Romania. The subculture is one that began in the Cambria, it's imagery and cultural proclivities indicate influences from 27th-century AUC Roman Dark literature and Roman Dark horror films, spreading to Cambria and influencing an aesthetic there which was transported back across to Romania in turn.
The scene is centered on music festivals, nightclubs and organized meetings, especially in Europe, Japan, and Sina. The darkwave subculture has associated tastes in music, aesthetics, and fashion. The style usually includes dark attire (often black), dark makeup and black hair. The subculture continues to draw interest from a large audience decades after its emergence.
Roman youth
Scotha culture remains principally among Libian-Romans and migrants, though has permeated broadly much of Roman pop-culture outside of this subculture. Surrealist subculture, which birthed the highly popular and globally renowned Roman fashion industry, remains prominent especially amongst wealthier youth and artistic scenes. Disco, short for, Discoteca, also remains popular as a fashion and music guide for Romans at large - seen as an essential pop-cultural element. Clubbing, a Disco phenom, is widespread beyond the subculture. Disco and Surrealism, being Roman inventions, have heavily influenced popular culture at large among Romans.
Roman Etiquette[]
- It is common for Roman friends and families to kiss on the cheek when they meet, irrespective of their gender.
- Standing up out of respect when an older person enters the room.
- Important to dress neatly and respectfully.
- Hats removed indoors.
- It is impolite to remove one’s shoes in front of others.
- Open doors for the elderly. Men often open doors for women.
- It is common to visit friends, especially on Sundays and holidays.
- Romans from villages may visit each other unannounced; however in the cities, people plan most social engagements to fit within schedules.
- Punctuality is not mandatory. It is acceptable to arrive 15 to 30 minutes after the designated time.
- Typically, elders enter a room first.
- It is common for men to stand when a woman first enters a room. This is the same for children when an adult first enters a room.
- Romans typically pray and give thanks to the gods before eating a meal.
- Some meals on special occasions can take hours to finish as conversation continues.
- Resting one’s elbows on the table is also considered to be poor manners.
- Drinking beverages other than water or wine with a meal is quite uncommon.
- Romans avoid giving knives or scissors as gifts. These are considered bad luck.
- For Romans, giving flowers is very specific: chrysanthemums symbolise death and are used at funerals. Yellow flowers can indicate jealousy whilst red flowers may indicate love, passion or secrecy.
Gestures[]
Saluto Romana[]
The Roman Salute (Saluto Romana in Roman) is a uniquely Roman gesture used also in Morea and Meshico but nowhere else.
The Roman Salute supposedly has ancient roots though this has yet to be proven
The Roman salute is a gesture in which the arm is fully extended, facing forward, with palm down and fingers touching. In some versions, the arm is raised upward at an angle; in others, it is held out parallel to the ground. It is a Roman symbol that is commonly perceived to be based on a custom in ancient Rome. However, no Roman text gives this description, and the Roman works of art that display salutational gestures bear little resemblance to the modern Roman salute.
The modern version began to be used in Romania during the reign of the Borromeu dynasty in 2542 at the height of the Great Global War in an effort to bolster patriotism and national identity during the lengthy conflict. It became intricately linked with being Roman and has remained in place to this day.
The Roman Salute is used specifically when saluting the flag of Romania as well as during the playing of the national anthem.
Stereotypes and External Views[]
Stereotypes are generalisations and they tend to present reality in a very rigid way. They often overlook the multifaceted face of reality in preference for simplicity. Even so, they often originate from somewhere and indeed reveal an important psychology in a culture’s understanding of themselves and the world.
Julio-Claudian era Roman bust, presenting the main Roman stereotype - the Roman Nose
Stereotypes of Romans tend to follow a certain pattern, be they internal or external stereotypes. They tend to be positively that Romans are: direct speakers, honest, hard-workers, diligent, organized, reliable, courteous, relaxed, religious, pious, disciplined, intensely patriotic, proud, inventive, strong family ties, celebratory, athletic, educated, attractive, stoic, egalitarian, democratic.
The Courting of Romania; political cartoon from the mid-2600s featuring a feminine Romania represented as a sterotypical Roman Auburn Beauty, being courted by (left to right) Francia, Gepidia, and Wendia as they attempt to obtain Roman aid in their squabbles.
And negatively that Romans are: arrogant, gossipy, nosy, superstitious, perfectionists, aggressive, militaristic, prone to bigotry, nationalistic, narcissistic, overbearing, distracted, manner heavy, libertine youths, honor-bound, superficial, domineering, aloof, snobby.
Roman appearance is stereotyped, internally and externally, as a beautiful/handsome auburn or sandy haired chic modernist with the prominently featured 'tell' of a Roman, which is supposedly the nose. Called an aquiline-nose or roman-nose, a prominent profile, long and somewhat hooked, is a frequent stereotypical portrayal of a Roman. The nose aspect perhaps lends itself to the most frequent jokes and insult terms for Romans globally, with variations of Big Nose and Beak Face being a frequent slurs. The reality of the Roman people presents skin from olive to pale and hair from black to flaxen, and indeed the Roman nose, so ubiquitous, is not always on display among Romans either, who in reality have a variety of nose shapes.
A modern Roman woman with the ubiquitous Roman feature, or stereotype of Romans, the Roman Nose.
An array of slurs or derogatory nicknames referring to Romans exist around the world. A few common ones include Heavy Eyebrows (in Osajian: I'n-Shta-Heh) because of their facial hair, a term coined by Central/Eastern Hesperians and probably originating with the Osajians; Moon-Eyes and Moonskins are other terms used in Hesperia; Ches, a term that is at times not considered derogatory (it depends on the context and intent), used in Cambria and a number of European countries, the term originates from the common Roman statement "Șé", an informal "Hey"; "Beak-Nose" (in Cambrian Gelvin Tron) is a more insulting term found in Cambria, though it is dated and not common; Tomşıq Borın, also meaning "Beak-Nose" is a Tatar insult that is still prevalent; Narcissians is used in Cambria, poking fun at the Roman obsession with beauty; Gweilo (In Guantunese: 鬼佬), a term in Guantunia meaning 'ghost-man' or 'ghost-people' (gwaipo refers to a woman, 'ghost-woman'), referring to the supposed resemblance of Roman skin tones to ghosts; In Sina the term xiyáng guǐzi (西洋鬼子) is used, meaning 'west ocean devil' (compare to dōngyáng guǐzi; literally: 'east ocean devil' - used to refer to Japanese). The Sinaean slur isn't very common perhaps due to a lack of animosity between the two people.
A modern cartoon with a take on Roman stereotypes, here are represented the 'Typical Modern Romans'
A modern exploration of the Roman people, their character, culture, and stereotype, was explored by Cambrian writer Branek Nankervis in his book Narcissiaid Teg, Egalitariaid Diwysyk: An Romanek hag Gonisogeth (translated as: Beautiful Narcissists, Industrious Egalitarians: The Romans and Their Culture). It is deemed as one of the most complete and detailed modern attempts to define Romanitas by a non-Roman.
Beauty and Form[]
Beauty and physic have always been an important part of the country's cultural life and society, and Romans are well known for their attention of dressing-up well; 'la formosa figura', or the good impression, remains traditional and necessary in Roman life.
Romans perhaps adopted from the Greeks their obsession with the physical form. Captured in stone and marble, Roman culture put much emphasis on the human body and its idealized form and has maintained that obsession throughout its history. This is reflected in cultural elements such as modeling and pageants as well as sport.
Roman model Alba Marcianos on the Cambrian language cover of Cambrian author Branek Nankervis' book on Roman culture.
Romans consider beauty to be an art. It is a significant aspect of the culture and one is expected to maintain onesself. As noted by a Cambrian writer Branek Nankervis in his popular book Beautiful Narcissists, Industrious Egalitarians: The Romans and Their Culture, "In this land (Romania) where beauty is an obligation and a time-consuming chore, it’s difficult to be ugly. It is here, after all, where female garbage collectors sweep Rome’s cobblestone streets wearing immaculate makeup and chic hairstyles worthy of fashion models, and where your plumber arrives dressed better than many Cambrian business executives. It is here that the use of cellular phones as fashion accessories began, and where you have to look hard to find an obese youth."
“Romans are overwhelmed by narcissism,” stated Roman writer Maximu Valeries. The negative side of this Roman aspect is a culture of high ideals, where one must invest time, money, and energy to maintain ones physic as well as attire. Where some cultures have high stress due to heavy work loads and obsessions, Romans instead produce higher stress due to maintaining oneself.
The concept of formosa figura, of making a good impression, underpins nearly every aspect of Roman society. It starts with the physical and superficial but goes beyond. It governs behavior, language, customs; it directs the etiquette of business dealings and the machinations of politics.
Maintaining the standing of the family, ensuring that its members always appear honorable, is paramount. Dishonoring the family, bringing about public shame, is the ultimate in societal failure. This is what formosa figura is about and, it has many aspects, maintaining an appearance is a vital part of it but only a part.
Roman model Hecatia Benellu; modeling is of high importance among Romans.
Beyond the superficial aspect, which is vital, the idea of beauty among Romans is also about dignity, hospitality and politeness. Knowing how to properly and graciously interact with others in any social or public situation. Exhibiting good manners, tact and gentility is an essential component of formosa figura. For many Romans, la formosa figura stems from a sense of self-respect and decency. In this case, the word “formosa” means “proper” and “figura” means “decorum.” An older woman who believes in the importance of la formosa figura chooses a dress code that is more suitable for her age. A young woman who cares about appearance doesn’t wear sloppy sweatpants in public. A college student would not show up to class wearing pajamas or flip flops, more suitable for bed and the beach.
Worrying about projecting a poor image while in public is especially true in little villages where everyone knows everyone else, yet even on the main streets of a bigger city, Romans are concerned with formosa figura. Romans can be very frank and outspoken and willingly express negative comments about a person’s look - not in a hostile manner, but, in their mind, in a helpful way. Romans dislike dishonesty and prefer speaking openly and directly.
An inviting attitude towards guests, congeniality and generosity, good manners, all are imporant aspects of the formosa figura.
Marriage[]
Marriage in Romania is still incredibly common and the live-in couples and non-married parents found frequently in Northern Europe and elsewhere in Western Europe (such as Francia and Cambria) is a rarity for the Romans. Roman marriages typically last longer than those in neighboring European nations such as Francia and Cambria as well. This is seen in no small part as societal pressure but also the Roman 'conversation culture' as opposed to the 'hook up culture' found in some aforementioned countries.
Weddings in Romania usually take place outside of Hellene temples, at exposed altars upon which fires are burned. Traditionally a marriage beings with a pomp, or sacred journey. Generally, this is a longish walk from the home or a central area, up to the temple.
A wedding advert in Romania, featuring a Roman model sporting some common modern wedding attire and the wording "Nuptiæs. Voca nos pro memoria." (Marriage. Call us for memories) by a Roman wedding company Marita Festivitate
The altar contains images or statues of Artemis, Demeter, Hera, Zeus, Apollon and Dionysos, as well as the gods of the couple, and any household lares or gods. Chairs are usuall made available for guests, or they may remain standing, as desired by the couple. The items required for the marriage ritual include barley, a knife, fire, a cup, water for khernips, wine, incense (or other items to tease the sense of smell), and food. Two chairs are set up, facing one another, for the couple to sit upon.
A lyknon, a basket of fruit containing a partially hidden phallic image, is held by a young man in the wedding party. Traditionally, he should be "...as splendid and perfect as possible" though this requirement is taken more in the modern day as "dressed sharply" rather than the Port-Classical habit of having a youth of incredible beauty. This young man enters with one of the couple. A torch is usually carried by the one of the mothers (or it may be carried by the Priestess if the mother is not available), which might be changed to a candle or lantern for an indoor ceremony, which are becoming more common in modern Romania.
Three items each is provided by the couple for sacrifice. They are essentially "wedding gifts" for the gods. Only one of the gifts is specific. A Bride traditionally chooses a doll from her personal collection and gives it to Artemis. The remaining sacrifices from a Bride go to Hera and Demeter, and a Groom's sacrifices are for Zeus, Apollon and Dionysos.
The Groom is typically dressed in formal attire. The Bride usually wears any bright color, with whites and pinks most common, and is usually to be fully veiled with an opaque himateon (body length veil). Her face is not seen until later in the ceremony.
Music is played, and the Priest and Priestess enter, holding the Thrysos and incense.
The Bride's mother also enters behind them, carrying a torch or possibly a candle or lantern.
The Priest speaks to the guests thus: "Marriage is a time of solemnity. Two people may come together for many reasons. This is something to be celebrated and supported by family, friends, and the community which these two are a part of. By your attendance you bear witness to their joining and give your support to their success."
Then the Priestess to the guests: "As solemn witnesses to this event, we ask you to join us in the making of this into a holy place. Through the washing of hands with blessed water, we clean ourselves of the miasma of the daily world, and we are purified. By consecrating the altar with barley, we become one with the couple, and with each other, a true community. In offering libations to the Gods who will witness this marriage, even as you do, we share in the responsibility of watching over these young ones as they grow together in married life. For the libations, if you may not drink for any reason, flicking a droplet of wine to the floor is sufficient."
The Priest and Priestess first wash the Mother's hands, then those of all those gathered, then each others' hands.
The Priest then begins The Scattering, wherein each guest comes forward and takes a gew grains of barley from the basket, rossing the barley into the fire. This begins with the Priest, Priestess, Bride's mother, then everyone else. The Lighting follows, where the Priestess calls "Hestia, Goddess of Hearth, home, and Fire, be welcome in this home!" The Preistess lights the fire in the alter then. The Mixing follows as the Priest and Priestess mix the wine and water together. The Libations follows, a small amount of the watered wine is poured on the altar (or into a libation bowl), and then the cup is passed around the guests, each one taking a sip or flicking a drop of it onto the hearth as offering. The Priest takes the last sip, and the last portion of wine is poured upon the altar
The Homeric Hymn to Dionysos follows with the Priestess reciting: "I begin to sing of ivy-crowned Dionysus, the loud- crying god, splendid son of Zeus-Helios and glorious Semele. The rich- haired Nymphs received him in their bosoms from the lord his father and fostered and nurtured him carefully in the dells of Nysa, where by the will of his father he grew up in a sweet- smelling cave, being reckoned among the immortals. But when the goddesses had brought him up, a god oft hymned, then began he to wander continually through the woody coombes, thickly wreathed with ivy and laurel. And the Nymphs followed in his train with him for their leader; and the boundless forest was filled with their outcry. And so hail to you, Dionysus, god of abundant clusters! Grant that we may come again rejoicing to this season, and from that season onwards for many a year."
A libation is poured to Dionysos. A libation is pourted to the other gods; the Priest and Priestess then move to the space before the chairs and signal the music for the Groom's Entrance.
The Groom's party enters. First comes the young man bearing the liknon. Then the Groomsmen, carrying the gifts for Zeus-Helios, Apollon, and Dionysos. The young man moves immediately to a position behind the two chairs. The Groom and other groomsmen stand to the right.
The Bride's party enters. This includes the Maid of Honor, Bridesmaids bearing the gifts for Artemis, Hera, and Demeter, the flower children, the ring bearer and, finally the Bride. If the Bride's father is present he should accompany her. If she has a train bearer, then the train bearer comes last. They take position to the left.
The Sacrifice follows this. The Priest and Priestess (in unison) ask: "Do your bring offerings for the Gods?"
The Bride and Groom (in unison): "We do."
The Bride and Groom offer their gifts individually, the Bride to the Priestess and the Groom to the Priest. The gifts should be offered to Artemis, Apollon, Demeter, Dionysos, Hera, and then Zeus. The Priest or Priestess touch the item with the sacrificial knife, and then put the gift into the basket. The Priest and Priestess (in unison): "May these offerings be found acceptable in your sight, O Theoi!" and then the Bride and Groom (in unison): "May these offerings be found acceptable in your sight, O Theoi!"
The Homeric Hymn to Aphrodite is recited by the Priest: "I will sing of stately Aphrodite, gold-crowned and beautiful, whose dominion is the walled cities of all sea-set Cyprus. There the moist breath of the western wind wafted her over the waves of the loud-moaning sea in soft foam, and there the gold-filleted Hours welcomed her joyously. They clothed her with heavenly garments: on her head they put a fine, well-wrought crown of gold, and in her pierced ears they hung ornaments of orichalc and precious gold, and adorned her with golden necklaces over her soft neck and snow-white breasts, jewels which the gold- filleted Hours wear themselves whenever they go to their father's house to join the lovely dances of the gods. And when they had fully decked her, they brought her to the gods, who welcomed her when they saw her, giving her their hands. Each one of them prayed that he might lead her home to be his wedded wife, so greatly were they amazed at the beauty of violet-crowned Cytherea."
The Joining occurs next, as follows:
Priestess: "Today, we witness a marriage between this couple. Marriage is more than a simple recitation of vows. It has a significance to the community in which it takes place, and also a significance in the spirits of those who participate and witness it."
Priest: "The law demands that we ask, is there anyone who knows of any genuine reason why these two people should not be joined? If so, let that one speak, or forever hold peace."
Pause long enough to ensure that no one wishes to speak.
Priest: "Next, it must be determined if these two are willing that this contract shall be made. Therefore I must ask next: Groom (full legal name), will you take Bride (full legal name) to be your wife, to love her, to cherish her, to comfort her, and to care for her?
The Groom answers.
Priestess: "Bride (full legal name), will you take Groom (full legal name) to be your husband, to love him, to cherish him, to comfort him, and to care for him?"
The Bride answers.
The Homeric Hymn to Hera and the Hymn to Hestia follow. The Final Libation ends the ceremony:
The Priestess gives the couple the cup and they share it, all but the last sip, in whatever fashion is appropriate. The Groom then leads the bride to the hearth, and she pours out the last of the wine upon the fire. Together they put the cup on the altar. Couple (in unison): "Hestia, yours traditionally is the first and the last." Priestess: "A new hearth is built, the fire of two houses is joined, the rain falls on the earth, and the river of humanity flows on." The couple embrace and kiss.
Pictures may be taken at this time. The Priest and Priestess (in unison): "We give to you this couple, (chosen names), Partners in Marriage, a family under one roof. So be it!" All reply: "So be it!"
The music resumes or becomes louder. The couple lead out the wedding party, and the guests may ring bells and throw barley, as the couple take their leave.
Language[]
The language of the Romans, Roman, is a Latinic language of the Indo-European language family. Roman descended from the Vulgar Latin of the Roman Empire. The standard which modern Roman derives from was adopted by the Imperial administration in the latter part of the early Third Era. Standardized and promoted by Augustus Torgodoriu in the Carta Vulgare in AUC 1823, the language was dubbed Roman in a clear understanding of its departure from Latin. The broad homogeneity of Roman across Romania is attributed to a number of factors: Torgodoriu’s standardization and promotion on an Imperial scale, the quality of Roman infrastructure and communication. From the Classical Era onward, the myriad education reforms taken by successive emperors (it is estimated that Torgodoriu’s education reforms culminated in a 40 percent literacy rate in the Roman populace by the time of the death of his successor – one of the highest in the world at the time). Romania’s development was also influenced, to some minor extent, by the Germanic languages of the Late Classical Era invaders.
Holidays[]
Die de Janus or Novu Año[]
The first day of the New Year, 1 January, is held in honour of Janus. Large celebrations occur done and charity is highly encouraged. Various charity organizations spend the day gathering donations and Romania witnesses a large cross-country donation drive to poorer nations abroad. As all Roman holidays, this day is a traditional day for family gatherings.
Fireworks are a prominent part of New Years; here fireworks are seen in Florentsa, over the famous Temple of the Mother of the Gods.
The day before New Year, unofficially part of the holiday, sees temples spend the day giving prayers for a good year to come and, by nightfall, myriad parties erupt around Romania. A massive fireworks display occurs at midnight, welcoming in the official new year. This tradition has its origins among the Sinaean and its believed that migrants from Sina introduced not only the firework, but the concept of using them on New Years to the Romans.
On the first day of the year a number of coastal areas, particularly in Gallia, have witnessed Romans gather on beaches and run into the water to celebrate. This tradition stems from Cambria and Scandia. A calcio game between two university teams takes place on the first year, a tradition going back to 2659, called the Janus Cup.
Lupercale[]
Held on February 15, this holiday is intended to spread purification and release health and fertility. Ancient Lupercalia had rites confined to the Lupercal cave, the Palatine Hill, and the Forum, all of which were central locations in Rome's foundation myth. Near the cave stood a sanctuary of Rumina, goddess of breastfeeding; and the wild fig-tree (Ficus Ruminalis) to which Romulus and Remus were brought by the divine intervention of the river-god Tiberinus; some Roman sources name the wild fig tree caprificus, literally "goat fig". Like the cultivated fig, its fruit is pendulous, and the tree exudes a milky sap if cut, which makes it a good candidate for a cult of breastfeeding.
The modern celebration has spread beyond the confines on the city Rome, where it had been exclusively a celebration of the city of Rome.
Heart motifs are common on the lead up to, and during, Lupercalia, as seen here in Verona
A traditional meal with goat as the main course is a prominent feature of the holiday. An offering is also made of salted meal cakes, which are consumed during this dinner. A naked street run happens during the day with any and all open to participate. The naked participants strike random passersby, and the crowd who gather to watch, with thongs of leather. It is believed that any hand struck so will become fertile and, for those already pregnant, will have an easy delivery. It has subsequently become commonplace for pregnant women to line the streets around the naked runners and offer their hands out to be struck.
Romance has increasingly become heavily associated with Lupercalia and this day is often one which sees romantic partners giving gifts to one another. Most Roman diners spend the evening on dates and while the day-time meal is a family affair, the evening dining tends to be for romantic partners. Wolf-whistling, or wolf-howling, is an activity not common among Romans except on Lupercalia - a tradition started perhaps due to the combined romance orientation of the holiday as well as the wolf-based name.
Parentale or Die de Mortu[]
Occurring from February 18 – February 21, this holiday is known literally as “Ancestors Days” or “Days of the Ancestors”, it is also known as the 'Days of the Dead', Parentales is a late winter festival celebrating the deceased ancestors of the family. A families ancestors are offered flowers, wine-soaked bread, violets salt, and wheat, placed at gravesites, family tombs, which are located outside the sacred boundary, to honor the 'shades of the dead'. They are provided as a sacrificial banquet for the spirits of the underworld,. They are those who dwell below, and proper care must be made in sacrificing to them, as such Romans take great care during this holiday.
Though relatable to Lemuria in that it regards the dead, Parentales is considered with far more care by Romans and does not carry a celebratory role. A solemn day, it is spent remembering dead loved ones, honoring them, and taking great care that proper prayers are said, graves are visited throughout, and the proper sacrifices (the giving of bread, flowers, salt, and wheat) are observed. Though a weekly prayer is already given at the Larariu this spot is given special significance and is the focal point of the familial shrine over Parentales. Parentales has a far more honor-oriented practice as opposed to Lemuria's appeasement-oriented celebrations.
Classical Era representation of Parentalia, with the head-of-the-family conducting prayer in the household shrine
These observances are meant to strengthen the mutual obligations and protective ties between the living and the dead, and are a lawful duty of the head of the family. Parentales concludes on 21 February in the midnight rites of Ferales, when the head of the family addresses the malevolent, destructive aspects of his Manes. Ferales is essentially a placation and exorcism. The following day the family holds an informal banquet to celebrate the amity between themselves and their benevolent ancestral dead. Through Parentales all temples are closed and marriages are forbidden. In a highly unusual event, the Roman government does not conduct marriage licenses during this time. Some argue this is backwards as Romania is officially a secular state, though adhered to an obviously religious law.
Roman belief holds that upon death souls are released from bodies and see judgment by Lord Serapis, Lord of the Gods of the underworld. It is here that one of two things can happen to the person.Firstly is Palingenesía, the process of reincarnation. Reincarnation of the soul is directed by the Gods into successive bodies to fulfill divine order, as we are born into bodies, and thus we can deduce it is the duty of souls to do their work in a body, and not remain idle after death. The ultimate goal is to purify oneself– to reach perfection, as a means of breaking free of that cycle of reincarnation so the soul is freed to its immortal life. When purity is reached the Rational Soul is brought into union with the World Soul, and the Irrational Soul separates from the body and becomes a Shade in Hades’ Realm.
Parentalia is meant to honor ancestral souls who have perhaps rebirthed into a new body and are stuck in the loop, with hopes they will find purity and union with The One, as well as those souls that have potentially separated and, as shades, might come forth from Hades' realm at certain times of the year when the veil is thin. Lastly the hope is to keep at bay any kinless and hungry spirits of the dead.
During Parentalia women wail and cry dramatically in mourning for lost loved ones in an overt and deliberate outpouring of emotion. This is intended to placate any forgotten shades. It is custom to always wear black over the holiday, often with black lace veils, in respect for the dead. The holiday is celebrated with a big family meal after offerings are given. During gravesite visits, which are common especially during Parentalia, elderly family members will freely discuss their eventual burial plans and recall intimate stories about familiar faces seen in the black and white photo portraits on the tombs. There’s usually a bright moment though, when among the masses of chrysanthemums (used strictly and only for the dead), a long lost neighbor calls out a greeting and jokes “Hey, my beautiful friend, we’re next!”
Natalitiu de Roma[]
On April 21 the day is spent commemorating the founding of Rome by Quirinus, known as Romulus when embodied in a mortal form. The celebration is very large in the city of Rome and witnesses a large turn out of Romans clad in Classical Era costumes. The city spends much of the day reenacting the Classical Era.
Once confined to Rome, the holiday has spread throughout Romania and has become the official birthday of the nation, the national holiday.
Family dinners occur throughout Romania and a number of reenactments occur across the country - Classical Era being mostly represented. A fireworks display happens after dark, with the largest held in Rome itself. It is common for many Romans to holiday to the city of Rome on this day.
Hilare[]
The most prominent Springtime festival for Romans, Hilaria, occurs from March 15 – March 28. It is a numerous day celebration dedicated to the Mother of the Gods and Her lover Attis/Gallus. The winter with its gloom has died, and the first day of a better season is spent in rejoicing. There is a solemn procession in most towns across Romania, in which the statue of the Goddess is carried through town. All kinds of games and amusements follow this initiation of the holiday; masquerades are prominent among them, and everyone might, in disguise, imitate whomsoever they like.
Two Roman girls in Tuscia celebrating Hilaria. The headgear known as the Rutundu de Attis is meant to reflect the bond between the Mother of the Gods and Attis and emphasizes the holidays celebration of matrimony and motherhood. The Rutundu de Attis may have had its origins in Post-Classical Francia.
The multi-day structure of the festival includes a ritual 'cutting of the tree', which is the chopping down of a pine tree and setting it up in a place of honor inside the local temple. Many homes keep a pine tree inside them as well. A partial fast occurs during Hilaria, with consumption of milk allowed but many other things denied. The festival includes rejoicings and garlands, including a parade which participants attire themselves in circles flowers or the Rutundu de Attis, a symbol circular twist of cloth worn around the head and said to represent the banding of the Mother of the Gods with her lover. Typically participants wear green, red, or white. During the procession a priest declares "we have a return up to the Gods." The rejoicing is followed by lamentations and mourning.
For the sacred tree fleeces of wool are tied around the trunk, representing the goddess wrapping the dying Attis against the cold. The branches are decked in wreathes of violets, as "the Mother adorned with early flowers the pine which indicates and bears witness to the sad mishap." Following this worshipers fast and, in particular, abstain from bread, "in imitation of the time when the goddess abstained from Ceres' fruit in her vehement sorrow", and they enter a state of mourning.
Romans celebrating "The Day of Joy" for the holiday Hilaria in Venetu et Histria Province
The holiday takes place in parts: 15 March is "The Reed Entered". The reeds refer to the river bank where Attis was exposed as a child and rescued by Cybele. A nine day of abstinence from bread, pomegranates, quinces, pork, fish, and wine begins. Only milk and water is permitted as a drink. 22 March is "The Tree Entered". A pine tree is felled. The tree is set up at the local temple, its trunk wrapped in wool, and its branches decked with wreathes of violets. Many modern Roman homes also keep a tree in their house. 23 March is a day of mourning. 24 March is "The Day of Blood". The tree is symbolically buried on this day. 25 March is "The Day of Joy" celebrating the resurrection of Attis. This is Hilaria proper (as opposed to the mournful tone of the previous days), and the popular parades of garland occurs on this day. The paraders are exclusively the women of the town as the holiday is intended to celebrate womanhood, matrimony, and motherhood. 26 March is a day of rest. 27 March is "The Washing" in which Romans will ritually bath themselves, reciting a well known prayer to the Mother of the Gods. 28 March concludes the holiday with a ceremony at the local temple sanctuary, resembling a typical temple service, though the subject matter remains on the Mother of the Gods. Motherhood is broadly celebrated during Hilaria and it has become common place to buy a gift for ones mother, to be given to her on the final day of Hilaria.
Fugere de Æneas (The Flight of Aeneas)[]
This holiday occurs on June 11 and is believed to be the day the city of Troy was sacked. The burning of Troy would be the end of the Trojan War, but simultaneously it would be the birth of a new beginning. Ultimately, Troy’s fall would give rise to the eternal city of Rome centuries later, as many of those who laid the city’s foundations had been descendant of the Trojan refugees led by the pious Prince Aeneas who fled the destruction, such as Aeneas’ descendant Romulus. Today is a day that feasts are held to commemorate the flight of Aeneas and the survival of Roman ancestors, but simultaneously a day of mourning for those innocent who perished, whether during the Trojan War or any war.
After the initial feast of the day there occurs town and city parades across Romania. The holiday has increasingly come to remember veterans of wars which Romania has been involved in, honoring the living military members as well as those gone. The parades often have as a center piece a Trojan horse, constructed for the holiday, which is lit on fire as the evening approaches.
Vestale[]
A holiday that spreads over June 7th – 15th. This festival specifically in honors the Goddess of the house, Vesta, and the spirits of the store chambers, cupboards, and the penates.
Domestic and family life are represented by the festival. Women make prayers during this holiday for a blessing to them and their family. The animal consecrated to Vesta, the donkey, is crowned with garlands of flowers and bits of bread on 9 June during a parade in most Roman towns.
The holiday has become synonymous with cleaning the home in detail, an act which has become embedded in the woman-of-the-homes ritual during this day.
The sexism involved, with domesticity being of the woman only, has been highlighted in recent times among the Romans. Increasingly the holiday involves a full family cleaning of the home, not just the women, though the tradition of women offering prayers during this day has largely remained in place.
Vinale[]
On August 19 a rustic harvest festival dedicated to Zeus-Helios and Aphrodite, celebrating the grape harvest, vegetable growth and fertility, takes place.
Vinalia was originally a rustic Latin harvest festival, celebrating the grape harvest, vegetable growth and fertility.
The holiday witnesses a very large feast as the focal point of the celebration, the largest holiday feast among the Romans. Lamb and wine are central dishes.
Vinalia tends to run through Vulcanalia, with the two officially separate holidays but often treated as one longer celebration from the 19th to the 23rd of August.
Vulcanale[]
On August 23, this holiday is a propitiatory sacrifice during the hot month of August to Vulcan in order to protect the home and livelihood from the ravages of fire. Traditional practices include sacrificing small fish into bonfires so that humans would not be harmed.
The festival is celebrated when the summer heat places crops and granaries most at risk of burning. During the festival bonfires are created in honour of the God, into which dead fish are thrown as a sacrifice, to be consumed in the place of humans. During the Vulcanalia Romans hang their clothes and fabrics under the sun. The primary dish typical of this holiday is boar and fish, with the feast taking place before the bonfire.
Lemure[]
Modern Lemuria festivities include dressing in costumes, known as 'Guising', as well as as numerous parties for three nights.
In 1588, Lemuri was officially switched from May to 31 October to 2 November, the same date as Hibernian Samhain. Some suggest this was due to Hibernian influence, such as by either Hibernian priests working in Romania or Roman priests in Hibernia. They may have seen it as the most fitting time to do so, as it is a time of 'dying' in nature. It is also suggested that the change was made on the "practical grounds that Rome in summer could not accommodate the great number of pilgrims who flocked to it", and perhaps because of public health considerations regarding Roman Fever – a disease that claimed a number of lives during the sultry summers of the region.
Ovid alleged that the festival got its name from “Remuria,” a festival named for Remus, Romulus’s twin brother whom he killed after founding Rome. Remus appeared as a ghost after his death and asked his brother’s friends to make future generations honor him. Said Ovid, “Romulus complied, and gave the name Remuria to the day on which due worship is paid to buried ancestors.” Eventually, “Remuria” became “Lemuria.” Scholars doubt that etymology, however, instead of supporting the likely theory that Lemuria was named for the “lemures,” one of the several types of Roman spirits.
Lemuria celebrations, day 1, in Milan
The Romans believe that there can be no knots present during the ceremony of Lemuria; knots are forbidden to allow natural forces to flow properly. It is custom during Lemuria to take off ones shoes and walk in their bare feet while making a sign to ward off evil. This gesture is called 'fig hand', where one makes a fist and places their thumb between their pointer finger and their middle finger. It is then custom to throw black beans. Looking away, the bean thrower says, “These I cast; with these beans, I redeem me and mine." By throwing away beans and what they symbolize or contain, Roman's believe they are removing potentially dangerous spirits from their home. Next, they wash and bang together pieces of bronze. They would ask the shades to leave their home nine times, saying, "Ghost of my fathers, go forth!" The tradition, originally done in the home, has developed into large street celebrations, with participants walking through town and banging bronze pots and pans together in a raucous celebration.
It is tradition to eat the sacred 'mola salsa', a salted flour cake, made from the first ears of wheat of the season.
Guising remains popular among Roman youth and young-adults
Modern Lemuria has seen an ever increasing influence from Cambria and Hibernia: The carving of gourds into faces, to ward off ill-spirits, accompanies the more traditionally Roman bean throwing. The wearing of masks and participation in Guising has also become typical among Romans. It is suggested that Guising evolved from a Cambro-Hibernian tradition whereby people impersonated the spirits, or the souls of the dead, and received offerings on their behalf. It has been documented in Cambria since at least the 23rd century AUC. It is also suggested Guisers "personify the old spirits of the winter, who demanded reward in exchange for good fortune'. Impersonating these spirits or souls was also believed to protect oneself from them. The tradition was picked up among Romans in the 2660s and has, in the modern day, become synonymous with Lemuria. Other modern traditions include horror films and ghost stories.
Guising takes the form of various monsters, spirits, and the undead.
Raucous celebrations spread over three days and three nights occurs during Lemuria, now a mixture of old traditions and modern popular culture. Children usually take to the streets after dark on the first night of Lemuria, dressed up (known as Guising) and spend the evening 'a-souling', in response they are given mola salsa (a salted flour cake), also known as soul cake. This usually arrives wrapped up and accompanied with an assortment of modern day candies, the latter an influence from Cambria. Adult Guising parties are very popular and usually involve a bonfire and dancing. Pranking is a tried and true Roman tradition during Lemuria as well.
Saturnale[]
From December 17-23rd, this is a string of festivals that goes on for numerous days in celebration of the Winter Solstice with a particular focus on the golden age of Saturn. This holiday is the dedicated to the God of Agriculture and celebrates liberation, and more specifically the freeing of souls into immortality. The festival begins December 17 and lasts until December 23, occurring near the winter solstice because the divine sun enters Capricorn, the traditional astrological house of Saturn.
Painting depicting Strenia arriving with gifts. The solar-spire and temple design suggest a northern Roman setting.
The holiday is celebrated with a large banquet, usually seeing the entirety of the extended family gathering, followed by gift-giving, continual partying, and a carnival atmosphere that overturns Roman social norms. A common custom is the election of a "King of the Saturnalia" or "King of Misrule", who gives orders to people, which were to be followed, and who presides over the merrymaking. It holds theological importance for Romans, who see it as a restoration of the ancient Golden Age, when the world was ruled by Saturn. The Neoplatonist philosopher Porphyry interpreted the freedom associated with Saturnalia as symbolizing the "freeing of souls into immortality".
The statue of Saturn at temples normally have their feet bound in wool, which is removed for the holiday as an act of liberation. A parade occurs in most towns and cities over the holiday with a carnival atmosphere and, as a focal point, Saturn's image on a sumptuous couch, as if he were present and actively participating in the festivities. Myriad public banquets follow the parade, with most being in the homes with all extended family, though a number of open-air feasts happen, hosted by various temples. Boar is the focal point dish of this holiday. Schools are closed throughout this period.
A parade of Strenia in Urbania, Romania
The King of Saturnalia who rules as master of ceremonies for the proceedings is appointed by lot. Typically there is a king elected in every home, though each town and city also elects one on the parade day, which the King of Saturnalia will this take part in. His capricious commands, such as "Sing naked!" or "Throw him into cold water!", (two common declarations due to tradition) must to be obeyed by the other guests: he creates and (mis)rules a chaotic and absurd world for the day.
The phrase 'io Saturnalia' is a characteristic shout or salutation of the festival and becomes the norm for greeting over the course of it. It is a festive greeting, traditionally spoken during the season. The interjection io (Greek ἰώ, ǐō) is pronounced either with two syllables (a short i and a long o) or as a single syllable (with the i becoming the Latin consonantal j and pronounced yō).
Saturnalia is the most popular holiday of the Roman year. It is an occasion for celebration and visits to friends and loved ones. As the name implies, it is dedicated to the deity Saturn, who looks over agricultural bounty and in mythology overlooked a golden age of plenty, when crops grew without human toil, and humanity lived in harmony with nature and one another. As such, Saturn also embodies prosperity and wealth. It is a celebration of liberty as well.
Saturnalia is a time of gift-giving, and on the 19 December occurs a day for the exchange of gifts between loved ones, perhaps the most anticipated part of the holiday. Romans give their loved ones a multitude of gifts, with toys typical for children. The traditional gifts of wax candles, to signify the returning light after the solstice, and wax figurines called sigillaria made specially for the day, remains in place as well.
Saturn and his chariot
Strenia (derived from Latin Strenae) presides over the gift-giving. She is said to ride the night skies on a broomstick, bringing good children gifts (toys) and sweets (figs, dates, honey, oranges symbolizing gold, and chocolate symbolizing kisses), and bad ones charcoal or bags of ashes.
Roman dressed as Strenia in Rome
Popular folklore tells of Strenia filling the stockings of children with candy and presents if they are good, or a lump of coal if they are bad. Strenia, being a good housekeeper, sweeps the floor before she leaves, sweeping away all of the problems of the year. The child’s family typically leaves a small glass of wine and a small plate of food for her visit. Strenia is usually portrayed as riding a broomstick through the air, wearing a black shawl covered in soot because she enters houses through the chimney carrying along with her a bag filled with candy and gifts. She was also known to knock you on the head with her broom if you saw her, perhaps a tale to keep children in their beds rather than risk catching a glimpse of her. She is at times depicted as old and hag-like and at times as young, pale, and black haired.
A commonly sung song by children during Saturnalia goes:
Strenia comes by night With her shoes all tattered and torn She comes dressed in the Roman way Long live Strenia!
Here comes, here comes Strenia She comes from the mountains in the deep of the night Look how tired she is! All wrapped up In snow and frost and the north wind! Here comes, here comes Strenia!
In modern tradition it is both Saturn and Strenia who arrive with gifts during Saturnalia, usually as a duo. This may be a more modern take and may in fact be influenced by Saint Nicholas who is used as such a figure in neighboring Christian nations. The use of Saturn is generally dated to the 2550s, where before it was likely strictly Strenia and also likely varied by region in Romania, with different gift givers. The popularity of Saturn as a gift giver has now imbedded itself across Romania, regardless of region.
Saturn is the principal gift-giver during Saturnalia, alongside Strenia. Usually pulled along on his chariot by two 'dragons'
Strenia is called Jiòbia in Gallia. Other regional flavors among the Romans includes the alteration of Strenia (though less so in modern times) in much of Raetia Prefecture, where she is called Dunacia and is more malicious and accompanied by the Alfagor, the Wild Man - a large hulking cloven and horned creature who threatens to eat bad children. The Badalisc is a tradition among Alpine Romans. The Badalisc, a dragon, lives in the woods around the local village, town, or city and is supposed to annoy the community: each year it is captured during the Saturnalia festival and led on a rope into the village by musicians and masked characters, including il jòvanu (the young man), il veciu (the old man), la vecia (the old woman) and la dòna, who is "bait" for the animal's lust. There are also an old witch, who beats a drum, representing Strenia, bearded shepherds, and a hunchback who has a "rustic duel" with the animal. In the village square the Badalisc's speech is read, in which the mythological animal gossips about the community. The Badalisc itself is a dumb creature, so the speech, nowadays written in rhyme, is read by an "interpreter". Once improvised, now written in advance, the speech reveals all the supposed ills and scheming of the community. During the speech the hunchback bangs his stick rhythmically at intervals. The speech is followed by singing, dancing and feasting. In the evening the community eats the "Badalisc polenta". On the second day, at the end of the exhibition, the Badalisc is set free and allowed to return to the woods.
Parties and gambling tends to also be common, most particularly games played with dice. Very importantly, philanthropy is also practiced, as it is a time of charity. Typically Romans make an offering of olive oil and ginger (most often now in the form of gingerbread men) to Saturn on this day.
Artwork by Roman painter Illára Ròsa depicting Strenia delivering gifts.
Most decorations involved the color green- swathes, garlands and wreaths of holly and evergreens being hung over doorways and windows and ornamenting stairs, candles, decorations of stars and sparkly, metallic ornaments, etc – A tree in each home is a common element, not unlike during Hilaria, only this tree is decorated (unlike Hilaria). The origin of the Solis Tree is unknown but may be linked to the tradition of wreaths during Saturnalia and/or the Yulefest tradition that so influenced the same holiday in Francia. Ornaments in the trees included solar symbolism, stars, and faces of the deity Janus. Trees historically weren’t brought indoors, but rather decorated where they grew, though the tradition of in-door trees is common now. During this mid-winter festival houses and towns are decorated with wreaths of evergreen plants along with imagery of Saturn, Sol Invicitus (The King of the Gods), and the Mother of the Gods.
Opala takes place on December 19 and is considered part of Saturnalia. It is dedicated to Ops, Goddess of Earth and fertility. It celebrates the bounty contained in Roman granaries, and another feast happen on this day.
Die Natale Sol Invictu[]
Taking place on December 25th, this holiday is a celebration dedicated to the birthday of God. Though not a part of Saturnala, Natale (as it is often known, short hand; compare to Roman word natalitiu meaning 'birthday') remains closely linked to it and there tends to be an unbroken holiday celebration running through them both.
Coming from Latin 'Dies Natalis Solis Invicti' (Birthday of the Unconquerable Sun) it is a winter solstice holiday celebrated on December 25th, in dedication to King Helios. It is a feast day observed as the point when the sun renews itself, the cold winter is defeated, and the sun is reborn once again.
Romans awake early on this day, around 5:00 AM, to mindfully watch the sunrise. Many light a bonfire, which is traditional, and provide an offering of incense. Sixteen sticks/cones of incense are lit, 16's association with King Helios as an association of the sun’s sixteen rays. A feast in honor of the sun is called for, involving sun-dried foods, crops, as they are sun-born. Strictly avoided are mushrooms, beef (cows are represented as sacred to King Helios).
Most Romans decorate their homes, using decorations that invoke the sun to bring one closer to the light of the King of the Gods. Gold is a regular color to use in decorations, along with other sun-oriented colors such as orange and red. Horses, wheels, and chariots are common in decoration, as they tend to be symbolic of the sun. These decorations typically see themselves put up early in December and last through Saturnalia, side-by-side with Saturn imagery.
Ides[]
The ides is the 13th or 15th of the month in the Roman calendar. The Ides are a personal or family observation, usually done in the home during the given day, as a small religious observation.
The Ides fall on the 13th of January, February, April, June, August, September, November, and December.
The Ides fall on the 15th of March, May, July, and October.
During the Ides Romans practice a ritual in clean clothing and cleanse themselves with khernips before approaching. The clothing is typically white. These rites are done with a veil over the head (capite velato), which serves to protect one from ill omens that might present themselves during the course of the ritual, as solemn respect of the Gods and to symbolize through the covering of the head the covering and concealment of the soul by the body. During the prayer ritual it follows as: an adherent washes both hands in khernips and prays: “May this water cast out all impurities from my substance as from lead to gold”, places both hands upon their head and prays "Purify my mind", brings the arms down to their side with hands in gesture to their body and pray "Purify my body", they then place both hands on the best, over the heart and pray, "Purify my heart", then they declare "It is so!"
Following this one approaches the Lararium and prays “Be Thou well, Mother Vesta. May Your flames always guide us to the Gods.” Then one Ignites the turibulum and burns some incense, with the right hand over the heart, they pray to the Mother Vesta, then they pray with both hands manu supina and recite "Arise Father Janus, God of Good Beginnings. Arise, Good Creator. Arise, Janus the Gatekeeper."
A lengthy prayer usually follows, “Be Thou well Father Jupiter, be present O Best and Greatest King of the Gods. Your sons and daughters bring forth venerable gifts on this day, the Ides of (Month). May You find favor with all, that You may look kindly and favorably upon our families and households. May Your blessings of health, good fortune and happiness be with us always!”
An offering of bread, olive oil, and wine follows this, with a variety of further prayers, finalized with the phrase "It is done"
Music[]
The music of Romania has traditionally been one of the cultural markers of Roman national and ethnic identity and holds an important position in society and in politics.
Roman music innovation – in musical scale, harmony, notation, and theatre – enabled the development of opera and much of modern European classical music – such as the symphony and concert – ranges across a broad spectrum of opera and instrumental classical music and popular music drawn from both native and imported sources.
A Roman Utriclator (Bagpiper) in Milan
Roman folk music is an important part of the country's musical heritage, and spans a diverse array of regional styles, instruments and dances. The Roman bagpipe, the violin, and piano are all musical instruments ubiquitously Roman.
Instrumental and vocal classical music is an iconic part of Roman identity, spanning experimental art music and international fusions to symphonic music and opera. Opera is integral to Roman musical culture, and has become a major segment of popular music. Romania was also an important country in the development of disco and electronic music, with Romano-disco being one of the earliest electronic dance genres.
The cantator singer-songwriter tradition is a popular folksy type of modern music popular in Romania and abroad and Roman pop culture also produces many Ropop (Roman Pop Music) musicians, as well as Disco and Metal musicians with international fame.
Roman popular culture musicians have gained worldwide fame and some of the world's best known musical artists and pop starts are Roman, with Romania a hotbed for musical talent and stardom.
Science[]
Science and technology in Romania has a long presence and Roman's have often been at the forefront of science and learning. Through the centuries, Romania has advanced the scientific community which produced many significant inventions and discoveries in biology, physics, chemistry, mathematics, astronomy and the other sciences.
By the eighth century AUC, Rome had become the biggest and most advanced city in the world. The Romans came up with new technologies to improve the city's sanitation systems, roads, and buildings. They developed a system of aqueducts that piped freshwater into the city, and they built sewers that removed the city's waste. The wealthiest Romans, the patricians, lived in large houses with gardens. Most of the population, however, lived in apartment buildings made of stone, concrete, or limestone. The Romans developed new techniques and used materials such as volcanic soil to make their cement harder and stronger. This concrete allowed them to build large apartment buildings called insulae.
The Romans had a scientific "golden age" during the mid Post-Classical period. Antoniu de Empolis remains among the most well known scientists and inventors in the world. He was trained to be a painter, but his interests and achievements spread into an astonishing variety of fields that are now considered scientific specialties. He conceived of ideas vastly ahead of his time. Notably, he invented concepts for the helicopter, an armed fighting vehicle, the use of concentrated solar power, the calculator, a rudimentary theory of plate tectonics, the double hull, and many others, using inspiration from Sinaean ideas. In addition, he greatly advanced the fields of knowledge in anatomy, astronomy, civil engineering, optics, and hydrodynamics.
The scientist Vincentu Bonaiutu is called the first modern scientist. His work constitutes a significant break from that of Aristotle as well as Post-Classical philosophers and scientists who predated Bonaiutu (who were then referred to as "natural philosophers"). Bonaiutu’s achievements include improvements to the telescope, various astronomical observations, and initial formulation of the first and second laws of motion.
Roman inventions and ideas on the sea helped open the world up alongside simultaneous Sinaean inventions.
The astronomer Julianu Crovesos made many important discoveries about the Solar System and is a prominent historical name in the field of space sciences; the physicist Alexandru Volta, who invented the electric battery, thus providing for the first time a sustained source of current electricity; and Heronimu Cardanu, whose Ars Magna is generally recognized as the first modern treatment on mathematics, made fundamental advances to the field, are a few among the many Roman scientists and inventors from history who have altered the world and scientific understanding.
Romans remain among the prominent and leading inventors and scientists, a position largely held by Romans since the founding of the city Rome and unabated to this day. A frequently argued position is that the continued Roman strength in the field of science and invention has helped sustain Romania through down times and aided in excelling in up times. Romania is among the leaders in technological development and in higher learning, with a great degree of ability in space sciences, mathematics, computer sciences, neurosciences, and physics.
Arts[]
Fashion and Design[]
Romans have a lengthy history in fashion and the industry it spun - typically seen internally and internationally as a principal aspect of what it is to be Roman and a key part of their culture, echoed in 'formosa figura', where Romans are wont to make a good impression.
Roman model Claudia Andreiscu
Milan is seen as the fashion capital of Romania and one of the fashion capitals of the world, because many well-known designers are based there and it is the venue for the Roman designer collections. Many Roman designs and designers are featured and found the world over and many leading brands are Roman creations.
The modeling industry also finds a home in Milan and among the Romans, where the culture views the occupation as a successor to the old art of capturing the human form in stone and marble. The human form is seen as divine by Romans, religiously inspired via Hellenism, and finding beauty in humans at perfection is idealized among Romans. There have subsequently been an array of Roman models, male and female, with Romania producing an endless line of some of the world's best known models.
Roman sculpture Three Graces from AUC 2569
"In historical Roman (and indeed Ancient Grecian and one of its successors, modern Morean) culture, the human form was the measure of all things, including beauty and the divine. By creating beautiful sculptural representations of the naked human body, the Romans created not only alluring images, but also expressed transcendent spiritual ideas. This idea has crossed into modern times, never leaving the Romans, and finds its expression today in the live human body - that of the model or beauty contestant or athlete." - from Branek Nankervis’ book Beautiful Narcissists, Industrious Egalitarians: The Romans and Their Culture.
Literature[]
Roman literature began after the founding of Rome in AUC 1. Roman, or Latin literature, was and still is highly influential in the world, with numerous writers, poets, philosophers, and historians, such as Pliny the Elder, Pliny the Younger, Virgil, Horace, Propertius, Ovid and Livy.
The Romans were also famous for their oral tradition, poetry, drama and epigrams. Even though most of these were inspired from the Ancient Grecians, Roman epigrams were usually far more satyrical, sometimes using obscene language to give them an exciting effect. Most of the Roman epigrams were inscriptions or graffiti.
Roman poet Durandu Claraissimu
Post-Classical Roman writers of great influence include the highly notable Durandu Claraissimu who, in 2063, published the La Comedia, a masterpiece of world literature, which helped create the Roman literary language, building upon the language laws established in Romania at the time. Furthermore, the poet invented the difficult tertiu rima for his epic journey through the lands of the earth.
The beginning of modern Roman writing involved Romanticism, which coincided with the ideas of the Revolution. Roman writers embraced Romanticism before the Revolution and perhaps inflamed the sentiment for it. Romanticism was synonymous with Revolutionary Romania as the ideal of modern Romaness. The time of the Republic's rebirth was heralded by such poets as Victoriu Foscolu, a descendant of Grecian Hellene refugees (the Foskolos family, in Grecian: Φώσκολος) who fled to Romania in AUC 1953. Victoriu wrote his famous play Fortes in 2598, a story about a Roman patriot during the Revolutionary Era named Atticu Fortes who must retreat from his home village to escape political persecutions. Here he meets a girl, named Teresa, and her family. The two youths fall in love, but this love is impossible, since the girl is engaged and is in no condition to offer her hand in marriage. In despair, Atticu travels through Romania. After a deep meditation about nature, history and human fate, he resolves to go back. He visits Teresa, then his mother and finally he commits suicide.
A movement called Futurism influenced Roman literature in the early 2650s. Futurism called for the use of language and metaphors that glorified the speed, dynamism, and violence of the machine age.
Literature in Modern Romania
Romans are prolific readers and account for one of the most literate nations as well as one which purchases and reads among the most books in the world. The statistics say that 78 percent of Romans who read, read paper books, the traditional ones, rather than the newer digital technologies, which have been slow to take off in Romania like they have in the rest of Western Europe.
The popular series written in the 2750s titled Tribunal reveals the popularity of the Fantasy genre in Romania during the 50s, surpassing most other genres. In order the most popular fiction genres in Romania are thrillers/mysteries, fantasy, futurism, and horror, all which remain prominent and very popular among Roman readers
Fumittu[]
Roman Fumittu has its roots in periodicals aimed at younger readers and in the satirical publications of the 26th century. These magazines published cartoons and illustrations for educational and propagandist purposes.
While Fumittu would never gain the world prestige and popularity compared the Japanese Manga or Cambrian Comigion, the Roman comic style would still gain mass appeal in its home country and abroad.
Roman comic characters of the Heros genre
A popular Roman series called Diabolik features a criminal mastermind and has been published since the 2710s, and influenced later series such as Kriminal. Artists in Romania published stories with dark and surreal themes, ranging from political activism, to struggles with drug addiction and the disillusionment of youth culture in Romania during the 2710s and 20s. Many of the comics were extremely violent and sexual and attempted to stretch the comic genre to its vary limits in both style and "good taste."
Modern Fumittu focuses on Kaijin, or Heros, stories, like much of the Cambrian and Japanese comic genres do.
Ethnogenesis[]
Depictions of Romans - Classical Era (top), Post-Classical Era (middle), Early Modern Era (bottom)
Due to demographic shifts throughout history, as well as Romania’s ethnic diversity since ancient times, the modern Romans are not a genetically homogeneous population. This makeup includes pre-Indo-European language people, such as the Etruscans, Rhaetians, Camuni, Ligures, Vasconics, and pre-Roman Indo-European language peoples, including the Celts, the Italic peoples (such as the Latino-Faliscans, the Osco-Umbrians, the Sicels and the Veneti), Germanic people, and a significant number of Hellenic people. The majority of Romans originate from these two primary elements and share a common Latin heritage and history.
Butticellu self-portrait, AUC 2228
The Romans — who according to legend originally consisted of three ancient tribes: Latins, Sabines and Etruscans—would go on to conquer the whole Italian peninsula and expand far beyond. Hundreds of cities and colonies were established throughout Italia. Initially many of these cities were colonized by Latins, but later also included colonists belonging to the other Italic tribes who had become Latinized and joined to Rome. Population movement and exchange among people from different regions was not uncommon during the Roman period.
A large Germanic movement into Romania occurred in the AUC 1200s, with of Heruli, Turcilingi and Rugians settling in Italia; Alemanni, including 30,000 warriors with their families, settled in the Po Valley in 1124; Burgundians settled in the western portion of the Alps and beyond; Goths settled along river valleys in Aquitania and Hispania, and Alemanni further settled along both banks of the Rhine. Some Venetic incursions and settlements occurred along what is now the eastern border of Romania, along the alpine valleys found there. In addition to the Germanic and Venetic settlers there were Alans from the east who settled along Aquitania and central Hispania and Cambrian refugees from the north who took refuge and settled in northern Hispania and Aquitania. The last major wave of outside migration came with Viking settlers from Scandia, populating areas along the Atlantic coast of Romania.
Molecular anthropology has found no evidence of significant northern or southern geneflow into the Italian peninsula over the last 1500 years. On the other hand, the bulk of Italian ethnogenesis occurred prior to Germanic or non-European invasions. The Italian pocket further provided the repopulation of the areas outside of Italia in Romania.
Classical Era depictions of Romans
The Yellow Plague (1295-1299) and the the Purple Plague (AUC 1294-1302), also known collectively as the Great Devastation, played significant roles in modern Romania's ethnogenesis. DNA studies have revealed a leveling of the genetic landscape after the two plagues, witnessing a pre-plague population diversity from Italia to Roman Hispania and Italia to the Silva Marciana. This diversity tanks downwards after the Plagues and results in a genetic landscape in Romania today that is far more broadly homogenous than it might have been, with the genetic map looking like what might have been confined to the central and northern Apennine peninsula, now spread across the entire country.
Pre-plague DNA samples suggest a population more rooted in the Gaulish, Vasconic, Germanic, and Hispanic past with Roman, or Italic, contribution. This contrasts to current samples across Romania, which resemble the opposite – a significant Italic contribution with more minor of the others.
This is broadly contributed to a few factors: the Yellow and Purple Plague’s decimation of the land outside of Italia, where preceding and ongoing warfare during the reconquest (and prior to that the barbarian invasions and displacements) depopulated the land, and the relatively plague free situation of Italia at that time. This resulted in a peopling of the depopulated reconquered areas with settlers from Italia en masse, over a number of waves.
Roman Bust of a Man, circa AUC 690
Additionally, pre-plague colonization was enacted in force by Romulus Augustus, continued by Probus Orestes, and continued further by Vitalius. Probus Orestes additionally stands out in his colonial-quarantine, where he closed off the new settlers colonies and allowed those pre-existing populations outside to wither, which saw a degree of success in the quarantine of not only Italia, but of the new colonial and re-colonized settlements of Italians while neglecting the remainder of the populace in the reconquered west. Orestes’ act is considered by many modern historians as a deliberate attempt at genocide.
Some modern scholarship has suggested a furthering of the above scenario with the much later Black Plague and events afterwards. For reasons largely unknown, northern Italia and parts of central Italia, in particular Milan, remained largely unscathed compared to the rest of Europe and Asia. The Yellow and Purple Plague quarantine is well documented but as of yet no quarantine of such scale was enacted during the Black Plague though this is still being researched with some evidence that at the least, the governor of Milan did enact a quarantine - but nothing on the Imperial level scale as was done during the Yellow Plague. In any event, there was another wave of re-population from Italia after the Black Plague reduced the populaces elsewhere in Romania.
Population Studies[]
Romans are subject to physical stereotypes, rooted in history, such as the supposed aquiline, or Roman, nose. Grecians placed the Romans as filling a space between the pale northern barbaric people and the golden toned civilized southern Grecians (ergo suggesting the Romans as half barbaric).
Modern Romans
Modern Romans
The initial wave of settlement from the Italian Peninsula by the First Republic and the First Empire no doubt gave rise to the increase in relative homogeneity across Romania. However, the bottle-neck events of the Purple Plague and the Black Plague are determined by modern geneticists and researchers to have been the paramount events that resulted in the dramatic genetic shift across Romania
The Central and North Italic migrations following these two events gave a broad demographic shift across the Roman territories in a manner surpassing the previous migratory waves of the First Roman Empire, as the near emptying of the land due to plague and war, with this scenario especially present during the Purple Plague, creating a void filled by the relatively untouched area of Italia - the bottle neck zone.
Among Romans the average height for men is 5'9" and for women 5'4".
Genetically the Y-chromosome DNA haplogroups of the Roman population has as its majority R1b at around 50 percent. This is followed by J2 (ten percent), G (ten percent), E1b1b (ten percent), I2b (five percent), R1a (five percent), I1 (five percent), I2a (two percent), J1 (two percent), and T (one percent). Sardinians are an exception among the Romans, as Sardinians are majority I2a (40 percent) while R1b is at 20 percent.
Romans Abroad[]
Romans are among the largest spenders on travel and international tourism and Romans have also provided some of the largest numbers of migrants historically. In relation to these two aspects, Romans also constitute some of the largest numbers for temporary overseas workers and students. The tradition of Romans Abroad is old - Romans have garnered the nickname the Explorer Race by the Sinaeans, among others. Romans have traditionally been hearty travelers, traders, and explorers since their earliest history.
The Ultranostra[]
Waves of Roman migrants have left the country over the course of its history, with smaller family groups of individual adventurers finding places to settle in the budding Roman colonies overseas and migrants seeking greener pastures in times of national or personal plight as well.
The largest wave of exodus came during the Great Famine and mild migration rates, with spikes now and then, followed from then until around the 2710s. Several areas outside of Roman control received Roman migrants, chiefly among them Meshico, Cambria, Talam, and Singapore.
The term applied to all Romans who have migrated is Ultranostra, a word translated both as Ours-Beyond and Beyond-Ours, a play on the term by Romans.
Romatecans
A Romatecan, a Roman in Meshico
The most significant Roman presence outside of Romania or Roman Territories is in Meshico. Around 10 to 15 percent of Meshico is Roman. The heavy presence of Romans in Meshico stems from the conquest of that country in 2243; Romania and Meshico have been linked ever since, trading ideas, goods, cuisine, writing, and so on.
The Romans living in Meshico have long been called Romatecans and this term has subsequently evolved into a unique ethnic group itself. Most Roman migrants to Meshico stemmed from peripheral and poor parts of the Roman realm, with a particular abundance arriving from Venetu et Histria Province. The Romatecan dialect is subsequently influence by the Veneto-Histrian dialect - ironically said dialect is largely gone in Romania but alive and well in Meshico, among the Romatecans.
Romatecans, Romans in Meshico
The majority of Romatecans live in Acolua Province, on the eastern coast of Meshico, and in Nova Roma Province, on the western coast of Meshico. These two areas speak Roman, with the Veneto-Histrian dialect heavily influencing it and, while Roman is not official in Meshico, it is official and protected in both of these Provinces.
Romans living in Acolua and Nova Roma date back to Romania's earliest forays into Meshico and its eventually turning into Messicu Province, but later waves arrived as well. The last large migration was during and after the Roman Revolution (2609 - 2619), with movement in 2620 as well. These were largely refugees fleeing the war and many were made up of Loyalists to the emperor.
Romatecans, Romans in Meshico
Romatecans have played an important role in Meshican history, with an outsized role compared to their minority numbers. After Messicu Province (the Roman Province of Meshico) reverted to independent status it retained a large number of Romatecans in administrative positions. Meshico subsequently retained Latin based writing for its native language and an array of Roman customs seeped into the country as well.
Cambro-Romans
Immigration to Cambria has a lengthy history, with the earliest records dating from AUC 796 with Roman Emperor Tiberiu Claudiu Drusu (in Latin: Tiberius Claudius Drusus) and his beginning of Romania's conquest of Britannia.
Romano-Briton, the successor to Roman control of Britannia, came to flourish in the 1150s onwards, with Britannia holding a sub-Roman culture that would evolve into Cambria and Cambrian culture.
According to historian Cambrian historian Massen Warrek, there was "a small but influential community" of Romans "that took shape in Cambria in the 23rd century initially consisting of Hellene Priests, Secular Humanists, Merchants, Bankers, and Artists.
Born and raised in Lundein, the Cambro-Roman actress Iliata Caersallog was born to a Cambrian father and a Roman mother.
Later Roman migration to Cambria came after the Roman Revolution, which left northern Romania in particular with a destroyed agriculture and consequently many farmers were forced to emigrate: a few thousand moved to the Cambria and Hibernia. "The post-revolution accounts for 4000 Roman immigrants in Cambria, with 50 percent of them living in Lundein, arriving mostly from Luca and Comu."
In modern times, in the 2730s, the Cambrian Economic Miracle drew droves of Romans to Cambria for the rampant business opportunities and wealth, many who still have links and family back in Romania and have, unlike previous migrants, not severed ties to Romania.
Lundein remains the focal point for Roman's living abroad in Cambria.
Romano-Singaporeans
Roman woman in Singapore
Romans found their way into Singapore during the earliest days of the Sino-Roman trade, establishing permanent trade centers in the budding city. Pittitu Romana (Little Romania), a district of Singapore, has its origins in such a trade post established in the late 23rd century. The district has retained a flux of Roman migrants, most of them having been temporary residents since its inception to the present day, with Roman students and those involved in trade, education, and business often rotating into Singapore and out again, adding to Singapore's notable internationalist flair.
Even so, some Romans have retained Singapore as a permanent home since its earliest days and modern migration from Romania to Singapore is no exception, with some Romans deciding to move to Singapore permanently. Pittitu Romana has subsequently retained a prominent Roman flavor and even though others groups live in the district (notably Cambrians, Hibernians, Wallachians, and Sinaeans), the district is mostly Roman temporary residents and Roman permanent immigrants or descendants of those immigrants.
Young Romans and a Sinaean in Singapore, Sina
"The Romans in Singapore, which has always been the heaviest concentration of Romans in Sina, have always been peculiar compared to their migrations elsewhere in that the Romano-Singaporeans have always retained close ties to home and never quite settled down in Singapore - it has always been a temporary home, a place of work and business, where they make wealth or learn things and then go back home, to Romania" - Cambrian historian Gonetta Hendra.
About two to three percent of Singapore is made up of Romans.
Romano-Talamese
A Roman presence in what would become Talam dates to the sighting and settlement of the Anian Peninsula in 2201 or thereabouts.
Subsequent Roman colonies were established on the peninsula, called Portu Andronia and Finiterra, as well as an interior settlement called Saffho. These areas were largely forgotten about and abandoned by Romania.
Many of the Romans, over the decades and centuries, ultimately made their way back to Romania or other Roman possessions while some vanished into the interior of Hesperia. The two cities would wither until being absorbed by Talam once the Roman populace was essentially reduced to something negligible, most gone or moved into the mountains as isolated forester families. In 2543 a Cambrian trading expedition noted 'Mountain Romans' (families of Silvaromana) living in the interior of the Anian Peninsula. The area subsequently became nearly void of Romans and ultimately fell under Japanese and then Cambrian control before passing to modern Talam.
Romano-Talamese women
The two town names, Porandro (from the Cambrian corruption of Portu Andronia), being a district of Tseuitzen, and Finiterra, still a village, as well as the small forest town of Saffho, as well as various structures on the Peninsula, are all that remains today of the original Roman settlers. No living descendants are present and all modern Romans in Talam are from recent migrations. The last Roman in the Anian interior passed away in 2656, his family preceding him.
Since 2608 there have been Roman migrants to Sahlouwil and the east side of the Anian Peninsula (as opposed to the northern part of the Peninsula, which was the historic Roman area), these made up of permanent Roman immigrants who have integrated into Talam and have adopted Cambrian and Talamese as their language. These early family groups migrated from 2608 to 2693, with the heaviest waves following the Revolution's turmoil, the Famine, the Eurasian War, and World Order War.
Most Roman-Talamese (of the colonial descendants) also have some degree of other European ancestry - this owes to the co-migration of many European migrants alongside Romans, many of the migrant ships carrying both groups together who, subsequently, settled together. This is particularly true of Vasconians, as the demographic migrated heavily alongside Romans. There is trace Vasconian influence in some Roman slang among Talamese Roman communities, though truly the descendants today have abandoned their forebears language (Roman and Vasconian) and culture and are by and large integrated into the Cambro-Talamese culture and language. However, names such as Vasconian Semena can be found among Roman-Talamese as Jimena, for example and the nickname Jima is found unique among Roman-Talamese. Roman-Talamese also have varying degrees of other European ancestry, including Cambrian, Hibernian, Andalusian, Sicilian, and so on.
Former Premier of Talam, Alfredu Stertiniscu, is a well known Romano-Talamese
Modern migration to Talam came on the back of Cambrian defeat of Japan and subsequent conquest of Talam, with individual adventurers, businessmen and their families, and so on moving with the Cambrian control. The independence of Talam and its later economic boom in the North Seric Ocean along with the rise of Sahlouwil as a World City has attracted Romans to the area, alongside many other migrants. In a round about peculiarity of history, numerous Romans have moved to the Anian Peninsula and the neighboring mega-city Sahlouwil since the 2730s, atop the tech-boom in Talam.
The modern Roman presence (excluding those earlier Roman migrants who have integrated) in Talam - mostly in Sahlouwil and the Anian Peninsula - is similar to that of the Romans in Singapore and Sina, with many temporary migrants arriving from Romania at present, living in areas that have rotating workers from around the world, diverse communities, multiethnic melting pots. Many migrants are involved in business, work, or school, and often return home to Romania in time, with a minority settling down permanently.
Romans make up around two percent of the demographics of Talam, a mixture of temporary modern immigrants and those descendants of earlier permanent immigrants.
Silvaromana
The Wood Romans, or Silvaromana, are an historical (and extinct) group of Roman colonists who lived in peripheral Roman Territories, within or on the outskirts of various Roman colonies that did not endure to the present day.
Roman settlers in these areas, often as groups of families, moved to the interior, into heavily wooded and unoccupied regions, eking out a living in relative solitude.
Commonalities in all the areas were isolation, heavily wooded lands, peripheral to Roman territories, territories that didn't last under Roman control and were often neglected, periphery, areas in the interior that were essentially under no entities control, with no state or realm holding claims to these lands, essentially making the Silvaromana a wilderness people.
Silvaromana notably were found on the Anian Peninsula in Western Hesperia, in the interior mountains of Western Hesperia, and in the southern end of the Shaconage Mountains in Eastern Hesperia.
The Wood Romans lasted in their areas for generations, but ultimately faded. Many were either absorbed into the surrounding peoples, returned to Romania or another Roman Territory, or simply vanished without a trace.
The last known Wood Roman was Gallu Siñia who lived in the interior of the Anian Peninsula in Talam; Gallu passed away in 2656.
Travel and Tourism[]
Romans are among the top travelers of the world, spending among the most time and money on foreign travel when compared to other peoples. Every corner of the globe tends to see Roman travel, but a number of hot spots stick out for Romans and garner most of their attention.
The most heavily trafficked locations include the site of Troy in Grecia, a very popular tourist destination for Romans, as the legendary birthplace of their people and nation. Constantinople and Grecia in general also see an abundance of Romans. Athens is also highly popular as a religiously important site along with Delphi and the remainder of Morea see heavy Roman travel.
Other significant locations that see an abundance of Roman travel are Sina, Bengal, Goa, Benin, Bakitara, Egypt, Talam, Meshico, and Romania's various overseas territories - especially the Fortunate Isles, Boriken, Soleterra, Concordia, Apolonia, and the Cape of Storms.
Naming System[]
Romania’s surnames largely derive from Latin and arose from an individual's peculiar qualities, occupation, relation of fatherhood or lack, and geographic location. Some of them also indicate a remote foreign origin.
Romans have at least four names, consisting of two given names - a first name, a second name, and two surnames – the mother’s second surname and the father’s second surname. On marriage there is no name exchange, rather both spouses maintain their full names that they were born with. Often, the practice is to use one given name and the second surname only most of the time, the complete name being typically reserved for legal, formal, and documentary matters.
Patronymics typically have the suffix -iscu, -icu, -ianos, or the prefix de-.
The prefix -ianos is added to a noun stem to form an adjective, a suffix forming an adjective of belonging or origin, such as Marcianos, essentially meaning of Marcu.
The suffixes iscu/icu are derived from Old Roman and Vulgar Latin before that, a conflation of Ancient Grecian -ῐ́σκος (-ískos) or of Proto-Germanic *-iskaz, both ultimately from Proto-Indo-European *-iskos (suffix).
List of Roman Names[]
A list of contemporary common Roman names and their origins:
Male Names:
Achille
Adefonsu - via Marcian, from a Gothic name, *Aþalfuns, composed of the elements aþal "noble" and funs "eager, brave, ready"; uncommon outside of Marca (where it is typically Adelfonso)
Alberu
Alexandru
Aloísiu
Alvise
Ambrosu
Americu
Andreus
Andrèas
Antòniu
Ariu
Beneditu
Bertu
Brunu
Caetanu
Carolu
Cerontiu - Gerontius; Romanized Grecian for 'old man'
Claudiu
Costantinu
Enea
Enricu
Ericu
Fabiu
Fabritiu
Fóru - from Grecian φόρος (phóros) meaning 'tribute'
Flaviu
Fortuninu
Frantsiscu
Fridericu
Fulviu
Helias
Hercoles
Higinu
Horatiu
Iamblicu
Ignàtsiu
Jeno - purpotedly from the Je-no clan whose founder Fuh arrived in Romania mid 21st century
Julianu
Larentu
Làru
Lenardu
Linu
Luca
Ludvicu
Ludovicu – alternate form of Ludvicu
Mariu – from Roman war god Mars or from the Latin root mas or maris meaning "male". It may also derive from the Latin word mare meaning "sea", the plural of which is maria.
Maximu
Mitrais
Mithrais
Naeviu
Raulu
Regulu
Robertu
Tullu – from Tullus Hostilius, legendary third king of Rome.
Valentinu
Valeriu
Victoriu
Vincentiu - derived from the Latin word vincere (to conquer).
Zèurgiu - via Zeus Georgos (Ζεύς Γεωργός, i.e. Zeus "the husbandman" or "the tiller") a form of Zeus venerated in Ancient Athens
Female Names:
Alisia
Aeliana
Agata - derived from the Ancient Greek word ἀγαθός (agathos), meaning good.
Alba
Aloísia
Antea – a byname of name of Hera, from Greek: Ἄνθεια, "blossom"
Apollonia
Aria - from Latin aera (modern Roman àera) for air
Astarte
Aurora
America
Ameriga - variation of America
Aña - from Anna Perenna, a goddess of the circle or "ring" of the year, as the name per annum. Her festival fell on the Ides of March (March 15). Also the name of a minor character in the Aeneid.
Anna - less common form of Aña.
Bruna
Carolina
Carula
Cassandra – name of a Greek prophetess, derivation thought to be from the Proto-Indo-European root *(s)kend- "raise"
Cecilia
Cères – Ceres, name of a goddess of agriculture, grain crops, fertility and motherly relationships
Cita - variation of Sita
Claudia
Clara
Coriña
Diana
Dido
Ecaterina – from name of goddess, derived from Greek: Ἑκάτη, Hekátē
Elissabella – combination of Elissa (first queen of Carthage) and bella (from the Roman poetic word 'bella', meaning beautiful)
Elissa - Legendary first queen of Carthage
Elisa - variant of Elissa
Erica
Fabritia
Federica
Fiòna - a Romanised form of the Hibernian name Fíona, from the Gaelic word fionn, meaning "white", "fair"
Frida - nickname of Friderica, now a name itself
Friderica - variant of Federica
Gladiola - a Roman name meaning 'little sword'
Hecaterina – alternate form of Ecaterina
Hecatia - a nickname for Hecaterina, often employed as a name itself
Helena
Helene – alternate form of Helena
Heliperiona – feminized form of a Greco-Roman name meaning Helios the High One
Hersilia – name of the wife of first King of Rome, Romulus
Hilaria
Horatia
Ilia – alternate name of mythical mother of the twins Romulus and Remus (see Rea)
Irène
Istar
Julia
Laetitia
Làra
Lillia
Lucretia
Ludovica
Lutsia
Màrias – feminized form of name Mariu, derived from Marius, possibly derived from the war god Mars or from the Latin root mas or maris meaning "male". It may also derive from the Latin word mare meaning "sea", the plural of which is maria.
Maurìtzia
Maxima
Metis
Mitria
Nadalia - meaning of "Nadales Invicti Day"
Natalia - variant of Nadalia
Naevia
Nina
Rea – the mythical mother of the twins Romulus and Remus. May be derived from a demi-goddess of forests; may also be related to Greek rheô, "flow," and thus relate to her association with the spirit of the river Tiber
Regula
Rhea – alternate form of Rea
Rosina
Sancia - from Latin sanciō/sānctum (modern Roman sancàr), meaing to devote, consecrate, dedicate (to the gods)
Sita - variation of Cita
Sofìa
Stella
Teresa - From Greek θηρεσία "huntress" a familiar name for Άρτεμις (Diana), the hunt goddess
Ursina - likely dervied from the town Ursina in Raetia Diocese; name is fairly unique to Raetia.
Valentina
Valeria
Veronica
Victoria
Viola
Viviana
Zarina
Zèurgia - via Zeus Georgos (Ζεύς Γεωργός, i.e. Zeus "the husbandman" or "the tiller") a form of Zeus venerated in Ancient Athens
Demographics []
Notable Romans[]
· Aelia Capreoles
· Ænora Carisiu
· Alba Marcianos
· Alberu de Rubeos
· Alex Deremes
· Alexandra Stuppares
· Alexandru Crutu
· Alexandru Matros
· Alisia Bellagambes
· Alisia Petrellu
· Alisia Taticu
· Ambrosia Angellu
· Andreas Selva
· Andreus Buscu
· Antea Mercuries
· Antoniu Candreva
· Antoniu de Empolis
· Astarte Larentsicu
· Beneditu Viuva
· Bertu Formicones
· Caetanu Berardu
· Carolina Tiraibusces
· Carula Stramare
· Cassandra Bergamone
· Cecilia Ptolu
· Clara Ferras
· Claudia Andreiscu
· Claudiu Giove
· Claudiu Marca
· Dido Selvestres
· Duliu Enrices
· Durandu Claraissimu
· Electra Gorellu
· Elissa Claravola
· Elissa Forullu
· Enea Suta
· Fabiu Volu
· Flaviu Montellu
· Flavius Claudius Julianus
· Fortuninu Vírdres
· Franciscu Irmercorsellu
· Frantiscu Tottianos
· Gladiola Quinca
· Guidu Bellines
· Hecatia Benellu
· Helena Marinu
· Helene Palermu
· Helias Germanu
· Heliperiona Postascia
· Hilaria Morillu
· Humbertu Gurtzu
· Ignatsiu Abate
· Illari Fulcio
· Irene Forrassu
· Julia Lupellu
· Julia Mitraisicu
· Julianu Berrutes
· Julianu Bufinu
· Laetitia Julianella
· Larentu Carutes
· Larentu Costantinu Cherubelu
· Laru Bonu
· Laru Julianiscu
· Laru Paullinu
· Laru Vrentigliu
· Linu Cabitales
· Luca Belluheri
· Luca Calvanu
· Lucia Agustiscu
· Lucia Bucinu
· Ludovica Martiniscu
· Ludvicu Gessa
· Lutsia Agustellu
· Maximu Gíriutes
· Maximu Roca
· Maximu Secare
· Metis de Ptolemaeu
· Mithrais Godena
· Mitrais Arcares
· Mitria Calitse
· Nicola Fustos
· Paula Cortecules
· Paullu Comte
· Raulu Bova
· Raulu Bova
· Robertu Caldariu
· Roscianu Brassu
· Silviu Mutinu
· Sofia Belluheri
· Titiana Juveñiscu
· Ursina Gigatore
· Ursina Lardes
· Valentina Ludoviniscu
· Valentinu Ruju
· Valeria Cavalles
· Valeria Teodescu
· Valeriu Magistandreu
· Valeriu Scanu
· Veronica Olivariscu
· Vibiana Durantes
· Virginia Carmes
Carula Stramare (Miss Romania 2771); Mithrais Godena (chess champion); Alexandru Crutu (inventor); Larentu Costantinu Cherubelu (Musician, Rapper); Maximu Gíriutes (Film Actor); Alexandra Stuppares (Educator); Antoniu de Empolis (Inventor, Artist); Fortuninu Vírdres (Composer); Antea Mercuries (Spationaut)
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