On the Latin Language
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Downloaded from Brill.Com09/27/2021 12:23:27PM Via Free Access 12 Chapter One
CHAPTER ONE CONSTITUENT CONCEPTS 1. Space Since they were conceptualized as human beings, Roman gods had a place in this world, in which they moved freely. This conclusion is unavoidable, if we consider that all Roman gods could be invoked, and that invocation implied spatial proximity to the invocator.1 Apart from this, at least the major gods were conceptualized as connected to speci c locations, normally marked as such by an altar, a temple, or in some other way. These locations I will call ‘spatial foci’. They are mostly represented by archaeological remains. However, by relying on archaeology, we unduly overemphasize the spatiality of major of cial divine concepts, which were more likely than private cults to be per- manently conceptualized by speci cally marked space. The sacred landscape of Rome was complex, time-bound and noto- riously anachronistic. It was complex because its parameters were not absolute and necessarily recognizable as such. Rather, it was intrinsi- cally relative and existent only within the full semiotic system of the topography of the city. Furthermore, it was time-bound, because the city itself developed rapidly, especially during the peak of urbanization from ca. 200 B.C.–200 A.D. It was notoriously anachronistic because the semiotic system underlying it was highly conservative and did not keep pace with the actual urban development (for instance, the pomerium was still remembered, when it had long become obsolete in the imperial period in terms of urban development; and the festival of the Septimontium was still celebrated separately by the communities that had long since merged into the city of Rome). -
Coriolanus and Fortuna Muliebris Roger D. Woodard
Coriolanus and Fortuna Muliebris Roger D. Woodard Know, Rome, that all alone Marcius did fight Within Corioli gates: where he hath won, With fame, a name to Caius Marcius; these In honour follows Coriolanus. William Shakespeare, Coriolanus Act 2 1. Introduction In recent work, I have argued for a primitive Indo-European mythic tradition of what I have called the dysfunctional warrior – a warrior who, subsequent to combat, is rendered unable to function in the role of protector within his own society.1 The warrior’s dysfunctionality takes two forms: either he is unable after combat to relinquish his warrior rage and turns that rage against his own people; or the warrior isolates himself from society, removing himself to some distant place. In some descendent instantiations of the tradition the warrior shows both responses. The myth is characterized by a structural matrix which consists of the following six elements: (1) initial presentation of the crisis of the warrior; (2) movement across space to a distant locale; (3) confrontation between the warrior and an erotic feminine, typically a body of women who display themselves lewdly or offer themselves sexually to the warrior (figures of fecundity); (4) clairvoyant feminine who facilitates or mediates in this confrontation; (5) application of waters to the warrior; and (6) consequent establishment of societal order coupled often with an inaugural event. These structural features survive intact in most of the attested forms of the tradition, across the Indo-European cultures that provide us with the evidence, though with some structural adjustment at times. I have proposed that the surviving myths reflect a ritual structure of Proto-Indo-European date and that descendent ritual practices can also be identified. -
Ünnepek a Keresztény És a Pogány Kor Határán Vallásantropológiai Tanulmányok Közép-Kelet-Európából 6
Tóth Anna Judit ÜNNEPEK A KERESZTÉNY ÉS A POGÁNY KOR HATÁRÁN VALLÁSANTROPOLÓGIAI TANULMÁNYOK KÖZÉP-KELET-EURÓPÁBÓL 6. Sorozatszerkeszt PÓCS ÉVA Tóth Anna Judit ÜNNEPEK A KERESZTÉNY ÉS A POGÁNY KOR HATÁRÁN Balassi Kiadó . Budapest Készült a Pécsi Tudományegyetem Néprajz–Kulturális Antropológia Tanszékén. Az ezekhez az eredményekhez vezető kutatás az Európai Kutatási Tanács részéről, az Európai Közösség hetedik keretprogramjából (2007–2013), az EKT 324214. számú támogatási megállapodása alapján finanszírozásban részesült. A könyv kiadását támogatta az Európai Kutatási Tanács az Európai Közösség hetedik keretprogramjából (2007–2013), az EKT 324214. számú Népi vallás a keleti és nyugati kereszténység határán: folyamatosság, változások és kölcsönhatások című projekt keretében. A borítón XIV. századi kódexlap részlete MS Bodl. 264 fol. 21v. (Oxford Bodleian Library) © Tóth Anna Judit, 2017 ISSN 1418-2734 ISBN 978-963-456-011-1 Tartalom KÖSZÖNETNYILVÁNÍTÁS . 9 1. BEVEZETÉS . 11 2. A KÉSŐ ÓKOR VILÁGA. 21 3. A KLASSZIKUS RÓMAI NAPTÁR RENDSZERE . 31 4. KALENDAE IANUARIAE A római újév . 35 Újév a korai császárkorban . 36 A Kalendae a késő császárkorban. Naptári források . 40 5. A KALENDAE MEGÜNNEPLÉSÉNEK FORRÁSAI Libanios . 43 Asterios . 56 Pacianus . 61 Ambrosius/Szent Ambrus . 62 Ióannés Chrysostomos/Aranyszájú Szent János. 63 Augustinus/Szent Ágoston . 68 Petrus Chrysologus/Aranyszavú Szent Péter . 70 Turini Szent Maximus/Maximus Taurinensis . 74 Antiochiai Izsák . 75 Arles-i Caesarius . 76 Vita Hilari . 81 Ióannés Lydos . 82 Gázai Chorikios . 84 Bragai Márton . 85 Sevillai Isidorus. 86 Pseudo–Turini Maximus . 87 Dasios-acta . 88 Bíborbanszületett Konstantin . 96 6. EGY ÚJ ÜNNEP KIALAKULÁSA A köztársaságkori Kalendae tovább élő elemei . 104 Principium anni . 104 Strena és a zöld ág – előjelek. 108 Új elemek, amelyek nem vezethetők le a régi Kalendaeból . -
Newsletter Nov 2011
imperi nuntivs The newsletter of Legion Ireland --- The Roman Military Society of Ireland In This Issue • New Group Logo • Festival of Saturnalia • Roman Festivals • The Emperors - AD69 - AD138 • Beautifying Your Hamata • Group Events and Projects • Roman Coins AD69 - AD81 • Roundup of 2011 Events November 2011 IMPERI NUNTIUS The newsletter of Legion Ireland - The Roman Military Society of Ireland November 2011 From the editor... Another month another newsletter! This month’s newsletter kind grew out of control so please bring a pillow as you’ll probably fall asleep while reading. Anyway I hope you enjoy this months eclectic mix of articles and info. Change Of Logo... We have changed our logo! Our previous logo was based on an eagle from the back of an Italian Mus- solini era coin. The new logo is based on the leaping boar image depicted on the antefix found at Chester. Two versions exist. The first is for a white back- ground and the second for black or a dark back- ground. For our logo we have framed the boar in a victory wreath with a purple ribbon. We tried various colour ribbons but purple worked out best - red made it look like a Christmas wreath! I have sent these logo’s to a garment manufacturer in the UK and should have prices back shortly for group jackets, sweat shirts and polo shirts. Roof antefix with leaping boar The newsletter of Legion Ireland - The Roman Military Society of Ireland. Page 2 Imperi Nuntius - Winter 2011 The newsletter of Legion Ireland - The Roman Military Society of Ireland. -
Calendar of Roman Events
Introduction Steve Worboys and I began this calendar in 1980 or 1981 when we discovered that the exact dates of many events survive from Roman antiquity, the most famous being the ides of March murder of Caesar. Flipping through a few books on Roman history revealed a handful of dates, and we believed that to fill every day of the year would certainly be impossible. From 1981 until 1989 I kept the calendar, adding dates as I ran across them. In 1989 I typed the list into the computer and we began again to plunder books and journals for dates, this time recording sources. Since then I have worked and reworked the Calendar, revising old entries and adding many, many more. The Roman Calendar The calendar was reformed twice, once by Caesar in 46 BC and later by Augustus in 8 BC. Each of these reforms is described in A. K. Michels’ book The Calendar of the Roman Republic. In an ordinary pre-Julian year, the number of days in each month was as follows: 29 January 31 May 29 September 28 February 29 June 31 October 31 March 31 Quintilis (July) 29 November 29 April 29 Sextilis (August) 29 December. The Romans did not number the days of the months consecutively. They reckoned backwards from three fixed points: The kalends, the nones, and the ides. The kalends is the first day of the month. For months with 31 days the nones fall on the 7th and the ides the 15th. For other months the nones fall on the 5th and the ides on the 13th. -
Post Scriptum: a Number of Observations, with Hindsight
Post Scriptum: A Number of Observations, with Hindsight Astronomia Etrusco-Romana was first published in Italian in 2003, following Astronomy and Calendar in Ancient Rome—The Eclipse Festivals in 2001, and Le Feste di Venere—Fertilità femminile e configurazioni astrali nel calendario di Roma antica in 1996. In nigh on a decade of ‘‘crazy, desperate’’ study, as Giacomo Leopardi would have it, I have reconstructed a solid framework of the Roman calendar’s astronomical underpinnings, especially the Numan calendar. Stars, Myths and Rituals in Etruscan Rome makes only minimal adjustments to this framework, as well as adding some interesting elements to the fray. Over this time—and at long last—there has been a radical change in our understanding of man’s relationship with the heavens during the time of Rome’s early kings. The eighth century BCE calendars that have survived the centuries are no longer viewed as the basic calendars of an agricultural and pastoral society, lacking in any consideration for heavenly phenomena or the movements of heavenly bodies; calendar feast days are no longer considered simple anniversaries of natural events, such as storing away grain or lambing time. On the contrary, the Romulean calendar demonstrates an awareness of a number of significant celestial phenomena, while the Numan calendar and cycle are a highly advanced—indeed, close to perfect—mechanism for monitoring observable movements in the solar system. The end result of this research is a demonstration not just that Romans in Augustus’ day were mistaken in their belief—asserted time and time again by Ovid, our best witness1—that Romans were uninterested in and had no understanding of astronomy. -
La Ciudad Moderna
—— DOSIER —— Nº 68 La ciudad moderna Infraestructuras en red ESPECIAL 200 AÑOS DEL PRONUNCIAMIENTO DE RIEGO ANDALUCÍA EN LA HISTORIA ANDALUCÍA ANDALUCÍA EN LA HISTORIA ANDALUCÍA La ciudad moderna. Infraestructuras en red Año XVIII | número 68 | julio - septiembre | 2020 | 3,50 € ENFOQUE En red esde finales del Antiguo Ré- centados, en algunos casos, por el gimen —momento en el que desarrollo de actividades industriales empezaron a recogerse series altamente contaminantes. Dfiables de población en el Censo de Floridablanca (1787)— hasta mediados Paradójica, a la par que afortuna- del siglo XX, la población andaluza damente, fueron las propias inno- creció en tres millones ochocientas vaciones tecnológicas e industriales AH mil personas. Al calor de la primera las que vinieron a poner la solución JULIO y segunda revolución industrial y a algunas de estas deficiencias. Los 2020 tecnológica, gran parte de este creci- nuevos servicios —agua potable, miento se concentró en las capitales electricidad, gas, tranvía, telégrafo y 3 de provincia que, en este periodo, teléfono—- caracterizados por operar vieron multiplicar su población por en red, utilizar nuevas tecnologías tres (Jaén), cuatro (Sevilla y Córdoba), e inmovilizar grandes capitales, cinco (Málaga y Almería) y hasta por transformaron la geografía urbana y once en el caso de Huelva, que dejó de humana de las ciudades. Los Gobier- ser una villa agrícola y marinera para nos locales y las empresas, muchas convertirse en una próspera ciudad de ellas extranjeras, capitanearon industrial. unos procesos que no estuvieron exentos de acometidas, apagones y El primer tercio del siglo XX fue, conflictos. sin duda, el periodo demográfica- mente más dinámico para Andalucía Un siglo más tarde, la palabra red en estos dos últimos siglos. -
«Prometheus» 47, 2021, 203-213 ROMAN FESTIVALS IN
«Prometheus» 47, 2021, 203-213 ROMAN FESTIVALS IN PLUTARCH’S LIFE OF ROMULUS In Plutarch’s Lives, the mention of rituals, ceremonies, and the like does not always have a purely descriptive dimension, which can be evaluated both from the literary and the sociological point of view; in some cases, it may have a dominant, or at least relevant, meaning from a historiographical point of view as well. It is in this last perspective that I propose to analyze the Life of Romulus, which is one of the richest, together with its parallel Theseus, as far as this kind of material is concerned1. The pair Theseus-Romulus is interesting from many points of view, and first of all for its general introduction, which gives some important clues as to Plutarch’s historiographical interests and tenets. As everybody knows, the Life of Theseus begins with what could be termed an apology on the part of Plutarch for trying to get so far back in time, with this pair, as to raise serious doubts whether his work, at that point, can legitimately continue to be called history or rather, more appropriately, a “land of poets and fabulists (ποιηταὶ καὶ µυθογράφοι)” (Th. 1.1). Plutarch goes on to explain why, in spite of such doubts, he has made up his mind, first to pass from Numa to Romulus, just because “my history has brought me close to his times”; and second, to place side by side Theseus, “the οἰκιστής of the lovely and famous Athens”, to Romulus, “the father (πατήρ) of invincible and glorious Rome” (Th. -
Las Fiestas Como Mecanismo De Legitimación Del Poder Imperial Bajo Dinastía De Los Antoninos (96-192)”
Universidad de Concepción Dirección de Postgrado Facultad de Humanidades y Arte -Programa de Magíster en Historia “Las fiestas como mecanismo de legitimación del poder imperial bajo Dinastía de los Antoninos (96-192)” Tesis para optar al grado de Magíster en Historia LAURA ISABEL ZACCARIA DEFFERRIRE CONCEPCIÓN-CHILE 2015 Profesor Guía: Alejandro Bancalari Molina Co-tutor: José Manuel Ventura Rojas Dpto. de Cs. Históricas y Sociales - Facultad de Humanidades y Arte Universidad de Concepción 1 A la memoria de mi padre Francisco, Por creer siempre en mí. A mi madre Susana, Por su apoyo incondicional. 2 En agradecimiento a Alejandro Bancalari, José Manuel Ventura, Leslie Lagos Aburto, Viviana E. Boch, Lilian Guenante, Por la ayuda prestada permanentemente. Además a los profesores del programa de Magister de Historia. 3 Índice Página Introducción. 6 Capítulo I: El poder como mecanismo de legitimación. 14 1. Definición de poder y mecanismos de legitimación y propaganda. 14 2. Poder, legitimación y propaganda en la Roma Imperial. 24 Capítulo II: Roma en el siglo II: dinastía de los Antoninos. 31 1. Lineamientos generales del Alto Imperio. Su emergencia en los 31 Tiempos de Octavio Augusto. 2. Características generales de la Dinastía Antonina. 44 3. Nerva. 48 4. Trajano. 53 5. Adriano 61 6. Antonino Pío. 69 7. Marco Aurelio. 74 8. Commodo. 80 9. El poder imperial; su relación con el culto imperial y la sucesión imperial. 84 10. La adscripción al estoicismo. 89 Capítulo III: La fiesta como mecanismo de legitimación. 93 1. Definición de fiesta. 93 2. La significación de la fiesta en el mundo romano. -
The Religion of Ancient Rome
The Religion Of Ancient Rome By Cyril Bailey THE RELIGION OF ANCIENT ROME CHAPTER I INTRODUCTION—SOURCES AND SCOPE The conditions of our knowledge of the native religion of early Rome may perhaps be best illustrated by a parallel from Roman archæology. The visitor to the Roman Forum at the present day, if he wishes to reconstruct in imagination the Forum of the early Republic, must not merely 'think away' many strata of later buildings, but, we are told, must picture to himself a totally different orientation of the whole: the upper layer of remains, which he sees before him, is for his purpose in most cases not merely useless, but positively misleading. In the same way, if we wish to form a picture of the genuine Roman religion, we cannot find it immediately in classical literature; we must banish from our minds all that is due to the contact with the East and Egypt, and even with the other races of Italy, and we must imagine, so to speak, a totally different mental orientation before the great influx of Greek literature and Greek thought, which gave an entirely new turn to Roman ideas in general, and in particular revolutionised religion by the introduction of anthropomorphic notions and sensuous representations. But in this difficult search we are not left without indications to guide us. In the writings of the savants of the late Republic and of the Empire, and in the Augustan poets, biassed though they are in their interpretations by Greek tendencies, there is embodied a great wealth of ancient custom and ritual, which becomes significant when we have once got the clue to its meaning. -
LA RELIGIÓN ROMANA Código UCM Código UAM 605429 31969 TIPO Optativa SEMESTRE Segundo ECTS 4,5 HORARIO L.M
Máster Interuniversitario en Historia y Ciencias de la Antigüedad Conjunto UCM-UAM Curso 2020-2021 LA RELIGIÓN ROMANA Código UCM Código UAM 605429 31969 TIPO Optativa SEMESTRE Segundo ECTS 4,5 HORARIO L.M. 10:00-11:30 h. MÓDULO 4. Roma e Hispania Antigua MATERIA Ciencias de la Antigüedad PROFESOR Dr. Santiago Montero Herrero ([email protected]) 1. Breve descriptor Estudio de las principales características de los cultos y ritos romanos desde sus orígenes hasta la caída del Imperio a través del calendario religioso. Evolución diacrónica de la religión romana con especial referencia a la tradición y las influencias externas. Análisis de los principales textos y fuentes iconográficas para su estudio. Conocimiento de los principales estudios historiográficos sobre los orígenes de la religión romana en el marco de sus respectivas escuelas. Asimismo el curso pretende: contextualizar la evolución del pensamiento religioso romano a lo largo de su historia; reconocer los elementos religiosos tradicionales y las influencias etruscas, griegas y orientales ejercidas sobre la religión romana; establecer las relaciones de la religión con diferentes ámbitos de la vida política, económica romana; y profundizar en las causas del enfrentamiento entre paganos y cristianos. 2. Requisitos Los establecidos en el Máster. La asistencia es obligatoria. 3. Contenidos temáticos 1. LAS CEREMONIAS “CALENDARIALES”. Agonalia (9 enero, 21 mayo, 11 diciembre). Regifugium (24 febrero). Q.R.C.F. (24 marzo y 24 mayo). Terminalia (23 febrero). Poplifugia (5 julio) 2. LOS CICLOS AGRARIOS. Paganalia (24-26 enero) y Fornacalia (17 febr). Liberalia (17 marzo). El ciclo de abril: Fordicidia (15), Cerialia (19), Parilia (21), Vinalia (23), Robigalia (25) y Floralia (27). -
Roman Agricultural Magic
ROMAN AGRICULTURAL MAGIC by Britta K. Ager A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (Classical Studies) in The University of Michigan 2010 Doctoral Committee: Professor Derek B. Collins, Co-Chair Professor David S. Potter, Co-Chair Professor Richard Janko Associate Professor Stuart A. Kirsch © Britta K. Ager 2010 ACKNOWLEDGEMENTS I owe my gratitude to many people: I would particularly like to thank the members of my committee: Derek Collins, who sparked my interest in magic and encouraged the project at its beginnings; David Potter, for his extremely patient help and guidance throughout graduate school and the dissertation in particular; Richard Janko, for his meticulous corrections and great knowledge; and to Stuart Kirsch, who offered much interesting advice and scholarship to this classicist. My very great thanks go to my fellow graduate students at Michigan, and especially to Amanda Regan, Kathryn Seidl Steed, Richard Persky, Julia Shapiro, Cassandra Borges, and Evelyn Adkins. Without their advice, support, friendship, and encouragements to eat I would never have finished this project. I owe special thank-yous to Ruth Scodel, for the many enjoyable evenings of Scottish dancing; and to the staff of the Michigan Classics department, without whom all would have regularly been lost. Lastly, I would like to thank my parents and brother for their patience and support, and for the many book-filled holidays they endured without complaint. ii TABLE OF CONTENTS Acknowledgments ii Abstract v Chapter I. Magic in the Roman Agronomists 1 Introduction Defining Magic Labeling Ancient Magic Overt Magic Cultic Magic Natural Magic The Interaction of Types of Magic Social and Political Dimensions to Magic Genre and Magic The Agronomists, Context, and Magic Conclusion Chapter II.