L'agricoltura in Età Romana
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The Evolution of the Roman Calendar Dwayne Meisner, University of Regina
The Evolution of the Roman Calendar Dwayne Meisner, University of Regina Abstract The Roman calendar was first developed as a lunar | 290 calendar, so it was difficult for the Romans to reconcile this with the natural solar year. In 45 BC, Julius Caesar reformed the calendar, creating a solar year of 365 days with leap years every four years. This article explains the process by which the Roman calendar evolved and argues that the reason February has 28 days is that Caesar did not want to interfere with religious festivals that occurred in February. Beginning as a lunar calendar, the Romans developed a lunisolar system that tried to reconcile lunar months with the solar year, with the unfortunate result that the calendar was often inaccurate by up to four months. Caesar fixed this by changing the lengths of most months, but made no change to February because of the tradition of intercalation, which the article explains, and because of festivals that were celebrated in February that were connected to the Roman New Year, which had originally been on March 1. Introduction The reason why February has 28 days in the modern calendar is that Caesar did not want to interfere with festivals that honored the dead, some of which were Past Imperfect 15 (2009) | © | ISSN 1711-053X | eISSN 1718-4487 connected to the position of the Roman New Year. In the earliest calendars of the Roman Republic, the year began on March 1, because the consuls, after whom the year was named, began their years in office on the Ides of March. -
On the Months (De Mensibus) (Lewiston, 2013)
John Lydus On the Months (De mensibus) Translated with introduction and annotations by Mischa Hooker 2nd edition (2017) ii TABLE OF CONTENTS Abbreviations .......................................................................................... iv Introduction .............................................................................................. v On the Months: Book 1 ............................................................................... 1 On the Months: Book 2 ............................................................................ 17 On the Months: Book 3 ............................................................................ 33 On the Months: Book 4 January ......................................................................................... 55 February ....................................................................................... 76 March ............................................................................................. 85 April ............................................................................................ 109 May ............................................................................................. 123 June ............................................................................................ 134 July ............................................................................................. 140 August ........................................................................................ 147 September ................................................................................ -
Los Ludi En La Roma Arcaica
Martínez-Pinna, Jorge Los ludi en la Roma arcaica De Rebus Antiquis Año 2 Nº 2, 2012 Este documento está disponible en la Biblioteca Digital de la Universidad Católica Argentina, repositorio institucional desarrollado por la Biblioteca Central “San Benito Abad”. Su objetivo es difundir y preservar la producción intelectual de la institución. La Biblioteca posee la autorización del autor para su divulgación en línea. Cómo citar el documento: Martínez-Pinna, Jorge. “Los ludi en la Roma arcaica” [en línea], De Rebus Antiquis, 2 (2012). Disponible en: http://bibliotecadigital.uca.edu.ar/repositorio/revistas/los-ludi-roma-arcaica-pinna.pdf [Fecha de consulta:..........] (Se recomienda indicar fecha de consulta al final de la cita. Ej: [Fecha de consulta: 19 de agosto de 2010]). DE REBUS ANTIQUIS Año II, Núm. 2 / 2012 ISSN 2250-4923 LOS LUDI EN LA ROMA ARCAICA* DR. JORGE MARTÍNEZ-PINNA Universidad de Málaga Abstract: This paper it is discussed the public games held in Rome during the monarchy. Its creation is due to religious causes, related to fertility (Consualia, ludi Taurei) or to war (Equirria, equus October). The religious and politic fulfillment of the games materializes in the ludi Romani, introduced by King Tarquinius Priscus. It is also considered the so called lusus Troiae, equestrian game exclusive for young people, and likewise with an archaic origin. Key words: Archaic Rome; Games; King. Resumen: En este artículo se analizan los juegos públicos celebrados en Roma durante el período monárquico. Su creación obedece a motivos religiosos, en relación a la fecundidad (Consualia, ludi Taurei) o a la guerra (Equirria, equus October). -
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. -
Lorica Nostra: Happy Holidays!
December 11, 2018 Lorica Nostra: Happy Holidays! Save the Date! First Semester Wrapped Up By: Magis Tuesday, December 11: As we approach the holiday season and look forward to a long JCL Saturnalia Party break filled with rest, family, and fun, I want to thank all of you for the amazing contributions you have made to Menlo JCL and Thursday, December 13: beyond. Our officers are the very best ever under Natalie and Naomi’s leadership! You are all doing your jobs and then some. On Christmas Party at the the national level, we have won both a first place and an honorable Redwood Family House mention in Club-of-the-Month so far and a first in Publicity as well, thanks to Victoria and Sophie R. Natalie J. also placed third January in the first national meme contest. We’ve never even entered any of these contests before. And now Sophie S. has published her third The Metamorphoses at Lorīca Nostra (the sum of our publications for the whole of last Berkeley Rep. year), and it is only December. Our constitution and new by-laws are up and running thanks to Ethan, and our money is in excellent Saturday, February 23: hands with Morgan, in spite of the implications of his chosen Latin name – Pīrāta! Our website is ever-changing, and Ahna has Carcer at Acalanes High submitted it faithfully to nationals for currency points. Anna has School kept excellent minutes so it is easy to look up what we promised to do, and Sonya, Ava, and Maddie are way ahead on the scrapbook. -
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. -
© in This Web Service Cambridge University Press
Cambridge University Press 978-1-107-09211-2 - Roman Festivals in the Greek East: From the Early Empire to the Middle Byzantine Era Fritz Graf Index More information Index Acca Larentia, 191 Apuleius, 192, 203, 276, 284 acclamations, 178, 236, 315 Arcadius, 122 Adam, 69 Ares, festival of, 64 n. 13 Aelia Eudocia, 243, 257 Aristophanes, 33, 36 Aelius Tubero, frg. 3, 165 army Aigai, Asklepieion, 52, 253, 263, 320 festivals, 64, 71, 76, 100 Akraiphia, 22 and Parilia, 83 Akraiphia, Ptoia, 18–20 and Saturnalia, 87 alapa and manumission, 196 and Vota, 74, 87 Alaric, Breviarium, 123 Artemis Orthia, altar of, Sparta, 35 Albinus. See Caeionius Rufius A. Ascension (festival), 125, 231 Alexander of Tralleis, on amulets, 301 Asklepios, 29, 37, 244, 246, 256, 259 Alföldy, Géza, 15 in Aigai, 253 Almoura (Lydia), 26 Asterius of Amaseia, 74 Ambarvalia, 46 on festivals, 138 Ambrose, on amulets, 298 Hom. 4, On the Kalendae, 138–140 Amphiaraos, 246 on Kalendae, 75 amulet, 274, 288–294, 312 and Libanius, 139 Church opposition, 295–303 astrology, 277, 280 from Beirut, 292 Athanasius from Laodikeia, 290 on amulets, 298 from Oxyrrhynchos, 291 Canons, 121, 281 from Tyre (?), 290 Athena Pammousos, 43 from Xanthos, 293 Athenaios of Naukratis, Deipn. 8.63, 93 in Bern, 291 Athens, Asklepieion, 256 in Byzantine law, 303 Atto of Vercelli, Sermo III in festo Octavae Anastasi, Giovanni, 282 Domini, 215 Andania, mysteries, 26–27 Augustine, 113, 144, 159, 161, 169, 294, 317 Andromachus, 168 amulets, 297 angels, 268, 269, 270, 289, 292, 293 Christmas and Epiphany, 121 Antioch, 103 De civ. -
Livy, the History of Rome, Book I, Chapters 9-13
This ancient account of the abduction of the Sabine women comes from the Roman historian Livy who wrote around the turn of the 1st Century during the Augustan Era. This translation is by Rev. Canon Roberts and is available at www.perseus.tufts.edu. LIVY, THE HISTORY OF ROME, BOOK I, CHAPTERS 9-13 CHAPTER 9 THE RAPE OF THE SABINES The Roman State had now become so strong that it was a match for any of its neighbors in war, but its greatness threatened to last for only one generation, since through the absence of women there was no hope of offspring, and there was no right of intermarriage with their neighbors. Acting on the advice of the senate, Romulus sent envoys amongst the surrounding nations to ask for alliance and the right of intermarriage on behalf of his new community. It was represented that cities, like everything else, sprung from the humblest beginnings, and those who were helped on by their own courage and the favor of heaven won for themselves great power and great renown. As to the origin of Rome, it was well known that whilst it had received divine assistance, courage and self-reliance were not wanting. There should, therefore, be no reluctance for men to mingle their blood with their fellow men. Nowhere did the envoys meet with a favorable reception. Whilst their proposals were treated with contumely, there was at the same time a general feeling of alarm at the power so rapidly growing in their midst. Usually they were dismissed with the question, `whether they had opened an asylum for women, for nothing short of that would secure for them inter-marriage on equal terms.' The Roman youth could ill brook such insults, and matters began to look like an appeal to force. -
Mediaeval Holidays
Mediaeval Holidays by Mark D F Shirley The copyright of this article remains with the original author. Articles may be copied or distributed freely for personal non-profit use, provided that the author is properly credited. Here is a list of holidays celebrated in mediaeval times. Most of these are from the Western Rite (a.k.a. the Roman Catholic Church). In addition to the Catholic ceremonies listed here, there would be a number of festivals celebrating the feast days of locally popular saints, as well as fairs, which would have been held in various locations throughout the year, particularly in summer. Vigils were held on the eves of the feasts of the Apostles except for Philip, James, and John I have also included some of the more popular Ancient Roman festivals, which may be of interest to magi. For example: a magus conducting a ritual spell designed to raise the shade of a dead Roman might only have luck during the Lemuria, the festivals in May when the Roman dead walked. A Merinita magus trained in a strict Roman tradition might use spells to increase the fertility of the land on the 15th February, the Lupercalia. At the option of the storyguide, spells might be more effective at these times. Birthdays would not be celebrated by mediaeval people. Instead, their saint day - that is, the feast day of the saint that they are named after - would have greater importance to them. Magi might well have a celebration on the day that they passed their Apprentice's Gauntlet. This list also includes the equinoxes and solstices, which would be of more importance to magi and astrologers than to commoners. -
Apollo and the Mundus of Caere Naomi Laura Neufeld
APOLLO AND THE MUNDUS OF CAERE NAOMI LAURA NEUFELD APOLLO AND THE MUNDUS OF CAERE: AN INTERPRETATION OF THE PALM TREE FRESCOES OF THE HYPOGAEUM OF CLEPSINA By NAOMI LAURA NEUFELD, B.A. A Thesis Submitted to the School of Graduate Studies in Partial Fulfilment of the Requirements for the Degree Master of Arts McMaster University © Copyright by Naomi Laura Neufeld, August 2015 DESCRIPTIVE NOTE: McMaster University MASTER OF ARTS (2015) Hamilton, Ontario (Classics) TITLE: Apollo and the Mundus of Caere: An Interpretation of the Palm Tree Frescoes of the Hypogaeum of Clepsina AUTHOR: Naomi Laura Neufeld, B.A. (McMaster University) SUPERVISORS: Dr. Spencer Pope and Dr. Fabio Colivicchi NUMBER OF PAGES: xi, 141 ii LAY ABSTRACT: The Hypogaeum of Clepsina is an underground ritual chamber in Caere, which scholars theorize to be a mundus, a liminal space where chthonic rituals were enacted in honour of the infernal gods. The mundus was tied to notions of civic foundation, which suggests that the hypogaeum’s construction (or renovation) around the year 273 BC, the time when the city of Caere was officially converted into a Roman praefectura, was a statement of Rome’s re-establishment of Caere. Thus, gaining a deeper understanding of the hypogaeum, especially the cults worshiped within it, contributes to our knowledge of the role that religion played in Roman expansion during the Republican period. The palm tree frescoes decorating the niche of the hypogaeum provide important clues as to the identity of the deity worshiped in the mundus. They are a reference to the god, Apollo Soranus, or Śuri, who was a chthonic deity fitting to preside over the mundus of Caere. -
«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.