numen

Numen (plural numina) is a Latin term for "divinity", "divine presence", or "divine will". The Latin authors defined it as follows:For a more extensive account, refer to {{cite encyclopedia | author1=Charlton T. Lewis | author2=Charles Short | language=la | encyclopedia=A Latin Dictionary | title=numen | publisher=Perseus Digital Library | url=https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.04.0059%3Aentry%3Dnumen}} Cicero writes of a "divine mind" ({{lang|la|divina mens}}), a god "whose numen everything obeys", and a "divine power" ({{lang|la|vis divina}}) "which pervades the lives of men". It causes the motions and cries of birds during augury.{{cite web | author=Cicero | title=De Divinatione | at=I.119-120 | publisher=Loeb Classical Library; penelope.uchicago.edu | url=https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Cicero/de_Divinatione/1*.html}} {{cite web | author=Marci Tulli Ciceronis | title=De divinatione Prior | language=la | at=I.119-120 | publisher=The Latin Library | url=http://www.thelatinlibrary.com/cicero/divinatione1.shtml}} In Virgil's recounting of the blinding of the one-eyed giant, Polyphemus, from the Odyssey, in his Aeneid, he has Odysseus and his men first "ask for the assistance of the great numina" ({{lang|la|magna precati numina}}).3. 634. Reviewing public opinion of Augustus on the day of his funeral, the historian Tacitus reports that some thought "no honor was left to the gods" when he "established the cult of himself" ({{lang|la|se ... coli vellet}}) "with temples and the effigies of numina" ({{lang|la|effigie numinum}}).{{cite web | author=C. Cornelius Tacitus | title=Annales | at=1.10 | language=la | publisher=Perseus Digital Library | url=https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.02.0077%3Abook%3D1%3Achapter%3D10}} Pliny the Younger in a letter to Paternus raves about the "power", the "dignity", and "the majesty"; in short, the "numen of history".{{cite web | author=C. Plinius Cæcilius Secundus | title=Letters | at=9.27.1 | publisher=Perseus Digital Library | language=la | url=https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.02.0139%3Abook%3D9%3Aletter%3D27%3Asection%3D1}} Lucretius uses the expression {{lang|la|numen mentis}},T. Lucretius Carus, De Natura rerum, 3.144. or "bidding of the mind",{{cite book | author=Lucretius |title=On the Nature of Things | translator=R. Allison | publisher=Arthur Humphries | location=London | year=1919}} where "bidding" is numen, not, however, the divine numen, unless the mind is to be considered divine, but as simply human will.

Since the early 20th century, numen has sometimes been treated in the history of religion as a pre-animistic phase; that is, a belief system inherited from an earlier time. Numen is also used by sociologists to refer to the idea of magical power residing in an object, particularly when writing about ideas in the Western tradition.

When used in this sense, numen is nearly synonymous with mana. However, some authors reserve use of mana for ideas about magic from Polynesia and Southeast Asia.

Etymology

Etymologically, the word means "a nod of the head", here referring to a deity as it were "nodding", or making its will or its presence known. According to H. J. Rose:

The literal meaning is simply "a nod", or more accurately, for it is a passive formation, "that which is produced by nodding", just as flamen is "that which is produced by blowing", i.e., a gust of wind. It came to mean "the product or expression of power" — not, be it noted, power itself.{{cite book|last=Rose|first=H. J.|title=Primitive Culture in Italy|url=https://archive.org/details/in.ernet.dli.2015.79665|year=1926|publisher=Methuen & Co.|pages=[https://archive.org/details/in.ernet.dli.2015.79665/page/n58 44]–45}}

Thus, numen (divinity) is not personified (although it can be a personal attribute) and should be distinguished from deus (god).{{cite book| last=Bailey| first=Cyril |title=The Religion of Ancient Rome |year=1907|publisher=Archibald Constable & Co Ltd| url =http://www.gutenberg.org/files/18564/18564-h/18564-h.htm}}, freely available from Project Gutenberg

Roman cults of the numina

Numen was also used in the imperial cult of ancient Rome, to refer to the guardian-spirit, 'godhead' or divine power of a living emperor—in other words, a means of worshiping a living emperor without literally calling him a god.

The cult of Augustus was promoted by Tiberius, who dedicated the Ara Numinis Augusti.{{cite journal|last=Fishwick|first=Duncan|title=Genius and Numen|journal = Harvard Theological Review|volume = 62| issue = 3| pages = 356–367| date = July 1969| doi=10.1017/s0017816000032405|s2cid=162517163 }} Reprinted in Fishwick, D. (1990).

In this context, a distinction can be made between the terms numen and genius.{{cite journal|last=Fishwick|first=Duncan|title='Numina Augustorum|journal = The Classical Quarterly |series=New Series|volume = 20| issue = 1| pages = 191–197| date = May 1970| doi=10.1017/s0009838800044773|s2cid=246881554 }} Reprinted in Fishwick, D. (1990).

Definition as a pre-animistic phase of religion

The expression Numen inest appears in Ovid's Fasti (III, 296) and has been translated as "There is a spirit here".Ovid. Fasti. Translated by Frazer, James George. Loeb Classical Library Volume. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1931. Its interpretation, and in particular the exact sense of numen has been discussed extensively in the literature.{{cite journal |last=Rose |first=Herbert Jennings |title=Nvmen inest: 'Animism' in Greek and Roman Religion |journal = Harvard Theological Review |volume = 28 |issue = 4 |pages = 237–257 |date = October 1935 |doi=10.1017/s0017816000023026 |s2cid=162391992 }}

The supposition that a numinous presence in the natural world supposed in the earliest layers of Italic religion, as it were an "animistic" element left over in historical Roman religion and especially in the etymology of Latin theonyms, has often been popularly implied, but was criticised as "mostly a scholarly fiction" by McGeough (2004).Kevin McGeough The Romans: new perspectives 2004:179 "Numinous Forces and Other scholarly Inventions"; "Scholars may have to content themselves with nodes of meanings for the Italic gods rather than hard-and-fast definitions", observes Charles Robert Phillips III, in "A Note on Vergil's Aeneid 5, 744", Hermes 104.2 (1976:247–249) p. 248, with recent bibliography; Gerhard Radke's classification of the forms and significances of these multifarious names in Die Götter Altitaliens (Münster, 1965) was criticized as "unwarranted precision" in the review by A. Drummond in The Classical Review, New Series, 21.2 (June 1971:239–241); the coupling and uncoupling of Latin and Italic cognomina of the gods, creating the appearance of a multitude of deities, were classically dissected in Jesse Benedictus Carter, De Deorum Romanorum Cognominibus: Quaestiones Selectae (Leipzig, 1898).

Numina and specific religions

The phrase "numen eris caeloque redux mirabere regna" appears on line 129 of the poem Metrum in Genesin,{{cite book|author1=Gottfried Kreuz|author2=Pseudo-Hilary|title=Pseudo-Hilarius Metrum in Genesin, Carmen de Evangelio: Einleitung, Text und Kommentar|url=https://books.google.com/books?id=LaEXAQAAIAAJ|access-date=9 April 2012|year=2006|publisher=Verlag der Österreichischen Akademie der Wissenschaften|isbn=978-3-7001-3790-0}} attributed to Hilary of Arles.{{cite journal|last=Pavlovskis|first=Zoja|title=The Pastoral World of Hilarius' "in Genesin"|journal = The Classical Journal|volume = 85| issue = 2| pages = 121–132| date = December 1989}}