The video Sôgmô Explains the Adoratio goes with this article.
Di benedicaris vos.
The Ancient Romans had a gesture for when they passed before a templum, an aedes, a statue, or any other religious location or structure. This Roman adoratio is a gesture which is a sincere salute to a god or a mythological being and would be used in commonplace in Ancient Rome. No one precise record exists of what the adoratio is; some simply state it was the kiss of one’s hand, others say it was turning around before an altar towards the direction of the rising sun, and others add their mix to the issue to say that it is the process by which one shows faith by circumventing an altar and finishing it with the kiss of one’s hand. Regardless of all these various accounts, it is clear they all have one thing in common: all contain the kiss of one’s hand and the subsequent salute.
Because the State is in the process of creating a shrine dedicated to the Gods, it has become necessary for the Sovereign People to develop a manner in which one can address the Gods at the shrine. Just as the Roman king Numa Pompilius is said to have instituted the adoratio, so too are we enabled to create our own adoratio and our own manner. Although it is not completely independent from the Roman adoratio, there will be differences between the Sandum and Roman adoratiae.
When approaching an altar:
When you approach any altar — be it a Christian altar, a Buddhist altar, or a Pagan altar — you should salute and greet the deity, Buddha, or religious individual venerated by the altar. Do this by raising your right hand to your mouth, kissing your hand, and raising the hand in the customary Roman salute.
If you are conducting a rejouissanço or rejoicing or if you are feeling grateful or religious, you may decide to do any combination of these two:
1. You may decide to, whilst saluting, turn your body from the left and to the right, back and forth, in a general offering manner.
2. You may decide to rotate your entire body around; do so in clockwise manner, turning to the right.
If you are feeling especially grateful or religious, you may circumvent the altar, statue, or temple. The texts presented by Nova Roma do not seem to specify which direction to turn in; however, circumvent an altar, a statue, or a temple as you would a Stupa: circumvent in the clockwise direction.
During this gesture, you may decide to cover your head or not.
Therefore, all together, your process of conducting the adoratio may be done in this way:
When approaching a temple, you may raise your hand and kiss it in salute. When you approach close enough to the temple, you may circumvent it to the clockwise direction, finishing with where you started before the temple and raise your hand in salute and then rotating around or turning back and forth. This same process can be done again when you are inside the temple and before the altar of the temple or before a statue in the temple.
During Pagan prayers:
For the fact that Sandus is constructing a Pagan shrine, the adoratio becomes especially important. Of course, as told in the previous section, one can still use the adoratio in non-Pagan rites or prayers, but it becomes vital when conducting Polytheist rites or prayers of Roman origin. When approaching a shrine which you may have constructed or which you use, such as a lararium, it becomes important to do the adoratio when coming before it; in fact, this may be your prayer all-in-one and, when finished with the adoratio, you may feel that suffices as your prayer. However, for the more intense prayers and the less intense rite at a lararium, the adoratio becomes important as a symbol of greeting and reverence.
The following prayer from Nova Roma is one which can be done before an altar, shrine, or lararium. The words in italics denote when the adoratio should be performed. This small rite is applicable, as well, to Sandum religious practice. Let’s begin with the rite for abulation, or ceremonial hand-washing, which must always be done before any religious rite or prayer.
“Haec aqua a corpore impuritates, modo simile plumbo mutando ad aurum, eluat. Purga mentem; purga carnem; purga animum. Ita est!”
‘May this water cast out the impurities from my body as from lead to gold. Purify my mind; purify my body; purify my heart. It is so!’
Prayer at the Lararium:
“Salve lar familiaris. Salvete Di Penates. Salve Gen Patris Familias. Salve Vesta Mater.”
‘Be well, family Lars. Be well, Di Penates. Be well, House of the Paterfamilias. Be well, Mother Vesta.’
You may decide to change “Patris Familias” and “Paterfamilias”, which means ‘father of the family’, to “Matris Familias” and “Materfamilias”. You may also care to include “Salve, Sôgmô” or “Be well, Sôgmô” or any variation of a dedication to the State in order to preserve the State.
After these well-wishes, touch the altar and recite “Ita est!” or “It is so!”
At this point, you may include what ever prayers you wish to include. Many include the first Orphic Hymn to the Muses, which addresses all the major gods. You may also conduct the more intense adoratio and rotate your body in the clockwise direction. When finished, assume the adoratio position and pray the closing prayer.
At the word ‘mihi’, touch your breast or place your hand over your heart; this is denoted by italics.
“Quod bonum faustum felix fortunatum salutareque sit mihi ______ [insert your name or ‘Genti ____’ and your family name] ac nationi Sandae Universae. Ita est!”
“May I______ [insert your name or ‘Genti ____’ and your family name] and the entire nation of Sandus have what is good, auspicious, fruitful, fortunate, and wholesome. It is so!”
Then turn to the north and, while touching the altar, recite “Illicet!” or “It is finished!” Then the adoratio position is resumed once more and, twisting the body back and forth in a general offering manner, the rite is finished.
May the Collegio uphold the Philia Policy of the State for Cultural Expression in the Winter,