ara

pro aris et focis pugnare
to fight on behalf of the altars and hearths

āra, ae, f.: an altar, 2.514, et al.; funeral pile, 6.177; pl., Ārae, ārum, the Altars, a reef in the Mediterranean Sea between Sicily and Africa, 1.109.

āra, ae, f. (Osc. form aasa; Umbr. asa: PELLEX. ASAM. IVNONIS. NE. TAGITO., Lex Numae ap. Gell. 4, 3, 3; cf. Serv. ad Verg. A. 4, 219; Macr. S. 3, 2) [perh. Sanscr. ās, Gr. ἧμαι, Dor. ἧσμαι = to sit, as the seat or resting-place of the victim or offering; v. Curt. p. 381 sq.], an altar.

• I Lit.: Jovis aram sanguine turpari, Enn. ap. Cic. Tusc. 1, 35, 85 (Trag. v. 125 Vahl.): Inde ignem in aram, ut Ephesiae Dianae laeta laudes, Plaut. Mil. 2, 5, 1 (411): omnīs accedere ad aras ... aras sanguine multo Spargere, Lucr. 5, 1199 sq.; so id. 1, 84: turicremas aras, id. 2, 353 (adopted by Verg. A. 4, 453); 2, 417: multo sanguine maesti Conspergunt aras adolentque altaria donis, id. 4, 1237 al.: ara Aio Loquenti consecrata, Cic. Div. 1, 45, 101: ara condita atque dicata, Liv. 1, 7; cf. Suet. Claud. 2: ara sacrata, Liv. 40, 22; cf. Suet. Tib. 14: exstruere, id. Aug. 15; so Vulg. 4 Reg. 21, 4: construere, ib. 2 Par. 33, 3: facere, ib. ib. 33, 15: erigere, ib. Num. 23, 4: aedificare, ib. 3 Reg. 14, 23: ponere, ib. ib. 16, 32: destruere, ib. Exod. 34, 13, and ib. Jud. 6, 25: subvertere, ib. Deut. 7, 5: dissipare, ib. ib. 12, 3: suffodere, ib. Jud. 31, 32: demolire, ib. Ezech. 6, 4: depopulari, ib. Osee, 10, 2: interibunt arae vestrae, ib. Ezech. 6, 6 et saep.—Altars were erected not only in the temples, but also in the streets and highways, in the open air, Plaut. Aul. 4, 1, 20 (606).—Esp. were altars erected in the courts of houses (impluvia), for the family gods (Penates), while the household gods (Lares) received offerings upon a small hearth (focus) in the family hall (atrium); hence, arae et foci, meton. for home, or hearth and home, and pro aris et focis pugnare, to fight for altars and fires, for one's dearest possessions: urbem, agrum, aras, focos seque dedere, Plaut. Am. 1, 1, 71 (223): te amicum Deiotari regis arae focique viderunt, Cic. Deiot. 3: de vestris conjugibus ac liberis, de aris ac focis, decernite, id. Cat. 4, 11, 24; id. Sest. 42: nos domicilia, sedesque populi Romani, Penates, aras, focos, sepulcra majorum defendimus, id. Phil. 8, 3: patriae, parentibus, aris atque focis bellum parare, Sall. C. 52, 3: pro patriā, pro liberis, pro aris atque focis suis cernere, id. ib. 59, 5: sibi pro aris focisque et deūm templis ac solo, in quo nati essent, dimicandum fore, Liv. 5, 30 et saep.—Criminals fled to the altars for protection, Don. ad Ter. Heaut. 975: interim hanc aram occupabo, Plaut. Most. 5, 1, 45 (1085): Priamum cum in aram confugisset, hostilis manus interemit, Cic. Tusc. 1, 35, 85: eo ille confugit in arāque consedit, Nep. Paus. 4, 4: Veneris sanctae considam vinctus ad aras: haec supplicibus favet, Tib. 4, 13, 23.—Hence, trop., protection, refuge, shelter: tamquam in aram confugitis ad deum, Cic. N. D. 3, 10, 25: ad aram legum confugere, id. Verr. 2, 2, 3: hic portus, haec ara sociorum, id. ib. 2, 5, 48; Ov. Tr. 4, 5, 2; 5, 6, 14; id. H. 1, 110; id. P. 2, 8, 68.—One who took an oath was accustomed to lay hold of the altar, in confirmation of it, Plaut. Rud. 5, 2, 46 (1333): qui si aram tenens juraret, crederet nemo, Cic. Fl. 36, 90; Nep. Hann. 2, 4 (cf. Liv. 21, 1): tango aras, medios ignes et numina testor, Verg. A. 12, 201; 4, 219: ara sepulcri, a funeral pile, regarded as an altar, Verg. A. 6, 177; Sil. 15, 388.—
• II Meton.
• • A The Altar, a constellation in the southern sky, Gr. Θυτήριον (Arat. 403 al.): Aram, quam flatu permulcet spiritus austri, poët. ap. Cic. N. D. 2, 44, 114; so Cic. Arat. 202; 213 Orell.; Hyg. Astr. 2, 39, and id. ib. 3, 38: pressa, i. e. low in the south, Ov. M. 2, 139. —
  • B Arae, The Altars.
  • • • a Rocky cliffs in the Mediterranean Sea, between Sicily Sardinia and Africa, so called from their shape, Varr. ap. Serv. ad Verg. A. 1, 108; Quadrig. Ann. ib.: saxa vocant Itali, mediis quae in fluctibus, Aras, Verg. A. 1, 109.—
      • b Arae Philaenorum, v. Philaeni.—
• III Transf., in gen., a monument of stone: ara virtutis, Cic. Phil. 14, 13: Lunensis ara, of Lunensian marble, Suet. Ner. 50 fin.—Also a tombstone: ARAM D. S. P. R. (de suā pecuniā restituit), Inscr. Orell. 4521; so ib. 4522; 4826.

1. āra, ae, f. (altlat. asa zu Wurzel *ās, brennen, glühen) dah. I) ara sepulcri, der Scheiterhaufen, Verg. Aen. 6, 177. Sil. 15, 388. – II) Plur. arae, Felsbänke u. Klippen, bes. von denen um die Insel Aegimurus (w. s.), Verg. Aen. 1, 109. Sisenn. u. Varr. b. Serv. Verg. Aen. 1, 108. Plin. 5, 42. – III) ein erhöhtes Denkmal von Stein, virtutis, Cic. Phil. 14, 34: Lunensis, von lunensischem Marmor, Suet. Ner. 50: erigere duodecim aras ex quadrato saxo, Curt. 9, 3 (13), 19: u. von »Grabsteinen«, Corp. inscr. Lat. 5, 5276 u. 6, 12134. – IV) der Altar, 1) als Opfertisch, Iovis ara, Plaut.: aram condere, Liv.: aras ponere, Verg.: simulacra arasque consecrare, Nep.: aram consecrare deo, Cic.: im Plur. v. einem Altar, Verg. Aen. 3, 545; 4, 219. Ov. met. 7, 74. Liv. 10, 38, 1; 41, 20, 9; 45, 27, 9 (wo: filia victima aris admota, dem Altar). – Solche Altäre standen nicht nur in den Tempeln, sondern auch auf den Straßen, ja in den Häusern, u. zwar im Hofe, wo man den Familiengöttern (penates) opferte, gleichwie den Hausgöttern (lares) im Familiensaale (atrium) auf einer kleinen Feuerstätte (focus); dah. meton., arae et foci, die Altäre der Tempel und die Herde als Opferstätten der Laren und Penaten im Atrium = die Heiligtümer der Tempel und Häuser (nach Preller Röm. Mythol.³ Bd. 2. S. 106. Anm. 2), das heiligste Besitztum, die heiligsten u. teuersten Güter (wie »Haus u. Hof«), Deiotari regis, Cic.: in aris et focis, Cic.: de aris ac focis decernere, Cic., od. pro aris atque focis certare, Sall., od. pro aris focisque dicimare, Liv.: auch bl. relictis aris suis trans maria sequi colonos, Sen. ad Helv. 7, 7. – bildl., weil der Altar ein Zufluchtsort für Schutzbedürftige war, die Zuflucht, der Schutz, Schirm, tribunatus, Cic.: legum, Cic.: hic portus, haec arx, haec ara sociorum, Cic.: vos estis nostrae portus et ara fugae, Ov. – 2) übtr., a) Ara, der Altar, ein Sternbild am südl. Himmel, griech. Θυτήριον (vgl. Hyg. astr. 2, 39 u. 3, 38), Cic. poët.: A. pressa, wegen seiner Senkung, Ov. – b) = muliebria, Priap. 73, 4 B. – ➳ Arch. Nbf. āsa, Varr. bei Macr. sat. 3, 2, 8. Fronto laudes fum. et pulv. p. 213, 17 N.; vgl. Serv. Aen. 4, 219. – Nbf. hāsa, Placid. gloss. (V) 51, 15.

2. ara, s. hara.

1 ara [CL] , altar: a pagan; b Jewish; c Christian; d (fig.). a aras et fana idolorum Bede HE II 13; 10‥ ara, wiggebed WW.  b Judei, ubicunque dicimus aram, dicunt aream: quod nos ereum ‥ altare propter laminas asseribus affixas dicimus, illi parietes aree appellant Ad. Scot TT 666B; corpus dominicum in ara consecrando non vitule rufe cineres spargunt Gir. Spec. IV 23.  c qua fulgent arae bis seno nomine sacrae Aldh. CE 3. 40; inclinate suppliciter ad almas aras [AS: to halgum wefodum] Ælf. Coll. 103; ante aram ‥ se prostraverant W. Malm. GR III 264; c1137 ubi sacerdos ad aram debebas procedere Osb. Clar. Ep. 12; ut videam clare quis sacre sit cibus are P. Blois Euch. prol. 1137c; are majori missam cantare rogatus H. Avr. Poems 2. 129.  d c1150 in ara mentis Osb. Clar. Ep. 33; [avarus] omnia que sua sunt commendat demonis aris D. Bec. 2465.

2 ara [cf. AS ár] , (?) oar. 1342 de ara batelli de wrecco MinAc 1091/6.

3 ara v. hara

1 āra, (7) æ, f. ¶ 1 autel : Pl. Curc. 71 ; Rud. 846 ; Cic. Div. 1, 101, etc. || aræ et foci Cic. Phil. 8, 8, etc., autels et foyers || ara sepulcri Virg. En. 6, 177, bûcher [jouant le rôle dʼautel] ¶ 2 lʼAutel [constellation de lʼhémisphère céleste sud, entre le Centaure et le Loup] : Cic. Nat. 2, 114 ¶ 3 rochers élevés de la Méditerranée : Varr. d. Serv. En. 1, 109 ¶ 4 monument honorifique : Cic. Phil. 14, 34 ¶ 5 [fig.] = asile, protection, secours : Cic. Mil. 90 ; Verr. 2, 1, 8 ; Com. 30 ; Sen. 11.

➳ arch. asa Varr. d. Macr. Sat. 3, 2, 8.

2 ăra, æ, v. hara.

3 āra, au sing., ou pl. āræ, suivi dʼun déterminatif, désigne des localités diverses : ara Ubiorum Tac. Ann. 1, 39, ville sur le Rhin ; aræ Alexandri Cic. Fam. 15, 4, 8, ville de Cilicie, etc.

ara , ae. f.
祭臺。避難所。Amicus usque ad aras 交朋友惟非理不爲耳。Pro aris et focis pugnat 爲敎規與木鄉打仗。

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āra ae, f

• AS-, a structure for sacrifice, altar: ex arā sume verbenas, T.: dicata, L.— Esp., of altars to the Penates, in the impluvia, while the Lares had a focus in the atrium; hence, arae et foci, hearth and home, altars and fires: regis arae focique: de vestris aris ac focis decernite: pro aris atque focis suis cernere, S.—Supplicants fled to the altars for protection: cum in aram confugisset: eo ille confugit in arāque consedit, N.— An oath was confirmed by laying the hand on the altar: qui si aram tenens iuraret, crederet nemo: iurandae tuum per nomen arae, H.: Tango aras, et numina testor, V.— Fig., protection, refuge, shelter: aram tibi parare, T.: ad aram legum tonfugere: ara sepulchri, a funeral pile, V.: sepulchrales arae, O.— The Altar(a constellation): pressa, i. e. low in the south, O.— A monument: ara virtutis.

ARA

ARA(βωμός, ἐσχάρα, θυτήριονan altar. Altars were in antiquity so indispensable a part of the worship of the gods, that it seemed impossible to conceive of the worship of the gods without altars. Thus we have the amusing syllogism in Lucian, εἰ γὰρ εἰσὶ βωμοί, εἰσὶ καὶ θεοί· ἀλλὰ μὴν εἰσὶ βωμοὶ, εἰσὶν ἄρα καὶ θεοί (Jupiter Trag. 100.51). In reference to the terms, βωμός. properly signifies any elevation, and hence we find in Homer ἱερὸς βωμὸς, but it afterwards came to be applied to an elevation used for the worship of the gods, and hence an altar. Ἐσχάρα, focus, were used in the limited sense of an altar for burnt-offerings. In Latin ara and altare are often used without any distinction, but properly ara was lower than altare: the latter was erected in honour of the superior gods, the former in honour of the inferior, heroes and demigods. Thus we read in Virgil (Ecl. 5.65) : En quattuor aras:Ecce duas tibi, Daphni; duas altaria Phoebo.

On the other hand, sacrifices were offered to the infernal gods, not upon altars, but in cavities (scrobes, scrobiculi, βόθροι, λάκκοι) dug in the ground. (Hom. Od. 10.25, 36; Festus, s. v. Altaria.)

As among the ancients almost every religious act was accompanied by sacrifice, it. was often necessary to provide altars on the spur of the occasion, and they were then constructed of earth, turf, or stones, collected on the spot. (Verg. A. 12.118; Hor. Carm. 1.19, 13, 3.8, 4; Ov. Met. 4.753) When the occasion was not sudden, they were built with regular courses of masonry or brickwork, as is clearly shown in several examples on the Column of Trajan at Rome. See the left-hand figure in the woodcut annexed. The first deviation from this absolute simplicity of form consisted in the addition of a base, and of a corresponding projection at the top, the latter being intended to hold the fire and the objects offered in sacrifice.

These two parts are so common as to be almost uniform types of the form of an altar, and will be found in all the figures inserted underneath. The cut above shows the outline of an Etruscan altar, of a more elaborate style, in contrast with the unadorned primitive altar.

Altars were either square or round. The latter form, which was the less common of the two, is exemplified in the above figures.

In later times altars were ornamented with festoons and garlands of flowers; and that represented in the next cut shows the manner in which these festoons were suspended. They were also adorned with sculpture; and some were covered with the works of the most celebrated artists of antiquity. If an altar was erected before a statue of a god, it was always to be lower than the statue before which it was placed (Vitr. 4.9). Of this we have an example in a medallion on the Arch of Constantine at Rome, representing an altar erected before a statue of Apollo.

It was necessary that an altar should be built in the open air, in order that the steam of the sacrifice might be wafted up to heaven, and it might be built in any place, as on the side of a mountain, on the shore of the sea, or in a sacred grove. But as the worship of the gods was in later times chiefly connected with temples, altars became an indispensable part of the latter; and though there could be altars without temples, there could hardly be temples without altars. The altars of burnt-offerings, at which animal sacrifices were presented, were erected before the temples (βωμοὶ πρόναοι, Aesch. Suppl. 494), as shown in the woodcut in the article ANTAE; but there were also altars on which incense was burnt and bloodless sacrifices offered, within the temple, and principally before the statue of the divinity to whom they were dedicated. They were also erected against the walls of a house, as shown under AEDICULA; and within the house itself, for the purpose of family sacrifices to the Lares and Penates, in which case they were placed as near. as possible to the impluvium.

All altars were places of refuge. The supplicants were considered as placing themselves under the protection of the deities to whom the altars were consecrated; and violence to the unfortunate, even to slaves and criminals, in such circumstances, was regarded as violence towards the deities themselves. It was also the practice among the Greeks to take solemn oaths at altars, either taking hold of the altar or of the statue of the god. Cicero (pro Balb. 5.12) expressly mentions this as a Greek practice, (Comp. K. F. Hermann, Gottesdienst. Alterth. § 17, and § 22, n. 9.)

[J.Y] [W.W]

Ara

(βωμός, ἐσχάρα). An altar. With reference to these terms, βωμός properly signifies any elevation; ἐσχάρα (Lat. focus) means an altar for burnt-offerings; ara and altare are often used without any distinction, but properly ara was a structure of less height than altare (altus), the latter being erected in honour of the superior gods, and the former to the inferior gods, demigods, and heroes. (Cf. Verg. Ecl. v. 65.) Sacrifices to the infernal gods were not offered on altars, but in cavities dug in the ground and known as scrobes, scrobiculi, βόθροι, λάκκοι (Festus, s. v. altaria).

In early times, and always in sudden emergencies, altars were made of earth, turf, or stones collected on the spot. Otherwise they were built of masonry or brickwork, as shown in the following illustrations.

Subsequently a base was added (βάσις), and a corresponding projection at the top (ἐσχάρις) to hold the fire. A movable pan or brazier (ἐπίπυρον) sometimes served this purpose. Altars were either square or round.

Vitruvius directs that altars, though differing in elevation according to the rank of the divinities to whom they were erected, should always be lower than the statues (simulacra) before which they were placed. Of the application of this rule we have an example in a medallion on the Arch of Constantine at Rome, shown in the annexed illustration.

All altars were places of refuge. The supplicants were considered as placing themselves under the protection of the deities to whom the altars were consecrated; and violence to the unfortunate, even to slaves and criminals, in such circumstances, was regarded as violence towards the deities themselves. It was also the practice among the Greeks to take solemn oaths at altars, either taking hold of the altar or of the statue of the god. Cicero (pro Balb. 5. 12) expressly mentions this as a Greek practice. See K. F. Hermann, Gottesdienst. Alterth.. 17 and 22.