DOCSLIB.ORG

© in This Web Service Cambridge University

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
© in This Web Service Cambridge University Cambridge University Press 978-1-107-03790-8 - Pollution and Religion in Ancient Rome Jack J. Lennon Index More information Index abstinence, 1, 22, 61–4, 66, 76, 102 bell, used as a warning, 149, 150, 157 adultery, 50, 56, 68, 75, 173 Bendlin, Andreas, 13–14, 26, 91 Aeneas, 3, 37, 41, 50, 90, 128 birds Agamben, Giorgio ill omen, 37, 48, 160 homo sacer, 52 unclean, 137 Aghori birth, 58–61 rejection of pollution, 188–90 and deformity, 8, 37 Agrippina Minor, 74 and pollution, 6, 20, 55, 82, 136 murder by Nero, 100 purification after, 143 Ambarvalia, 37, 63 blood, 2, 6, 58, 90, 99, 101–2, 103, 104, 123, 130, Amphitryon, 90 135, 136, 193 animals, 47–9 and guilt, 33, 34, 93, 98–100, 129, 130 and sacrifice, 8, 48, 56, 113 animal sacrifice, 48, 100–9 impurity of, 8 as pollution, 3, 31, 46, 90, 94, 95, 96, 98, 100, Anthesteria (festival), 162 101, 104, 105, 106, 108, 121, 124, 127, 129, Antiphon, 12, 91 130, 133, 155, 156, 183 Antonius, Marcus, 32, 75, 106, 130 as prodigy, 106, 108–9, 130 Antonius, Marcus (Orator), 131 as symbol, 102, 134 Appius Claudius Crassus, decemvir, 98 avoidance in human sacrifice, 111–12, 117 Appius Claudius Pulcher, 175, 176 consumption of, 34, 120, 122, 130 Argei, 163–5 controlled shedding of, 124, 125 army devotio, 114–15 permitted to kill, 125, 127 human sacrifice, 24, 110, 117–20, 122 purification of, 125, 126 in civil war, 36, 128–33, 194 separate from society, 127 menstrual, 11, 81–8, 160 Arval Brethren, 46 murder, 12, 23, 91 augurs, 44, 47, 50, 115, 141 purification from, 125 Augustine, 60, 79, 143 taurobolium, 106–8 views on prostitution, 80 warfare, 123 Augustus, 39, 40, 46, 126, 129, 184 bloodshed Aurelius Antoninus, Marcus, 156 concealed, 151 body Bacchus, cult of, 42 female, 79, 86 sexual pollution, 65, 69, 173 margins, 7, 34, 56, 58–9, 82, 112 suppression, 64–6 source of pollution, 6, 9, 31, 32, 55, 56, 58, 82, bathing, 150, 194 89, 90, 132, 144, 191 battle source of power, 83–5, 86, 189 pollution of, 3, 35, 90, 115, 125 symbol, 5, 79, 85, 89, 112, 188, 192, beans, 163 193 Beard, Mary, 14, 70 Bona Dea, 27, 67, 71, 175, 181, 182, bees, 84 184 223 © in this web service Cambridge University Press www.cambridge.org Cambridge University Press 978-1-107-03790-8 - Pollution and Religion in Ancient Rome Jack J. Lennon Index More information 224 Index boundaries, 7, 8, 16, 37, 60, 89, 134, 158, chastity, 67, 69, 80 162 and agriculture, 63, 64, 68, 193 Aghori, 188 and social order, 193 arena, 156 child sacrifice, 117 crossing, 45 children human body, 5, 35, 54, 56, 58, 79, 88 both parents living, 142 religious, 135, 139 burial of, 140, 149, 151 restoration of, 46 newborn, 59 sacred, 147 physical inspection, 59 social, 65, 72, 139, 150, 166 purification of, 36, 59 templum, 44, 160 ritual protection, 60, 143 transgression of, 37, 48, 192 Christianity, 40 brothel, 66, 67 polemic, 106–8, 121–2 polluted, 78 Cicero, Marcus Tullius, 1–3, 16, 26–7, 31, 32, 33, Brutus, Lucius Iunius, 98, 99, 124 35, 40, 43, 47, 62, 68, 73, 75, 79, 91, 93, accused of kin murder, 98, 124 94–5, 97, 100, 117, 128, 130, 138, 144, 154, 160 sons of, 119 De domo sua, 167–87 burial, 113, 115, 134, 139, 143, 144, 148, 155, 158, Circus Maximus, 80, 164 192 Claudius, 74, 75 denial of, 152 Cloaca Maxima, 38, 158, 164, 166 human sacrifice, 111, 120 Clodius Pulcher, Publius, 26–7, 33, 34, 40, 43, of sacred items, 47 168 prohibitions, 58, 72, 139, 147 alleged incest, 180–2 soldiers, 139 Bona Dea scandal, 67–9, 71, 88, 172–5 unlawful, 149, 150 compared to Catiline, 171–2 Vestal Virgins, 72, 134 elected tribune, 169 burning family, pollution of, 179–80 as purification, 8 murder of, 93 shrine to Libertas, 169–70, 175–7, 178 Caesar, Gaius Julius, 31, 34, 119, 130, 173 Temple of Castor, 182–4 epilepsy, 51 Cloelius, Sextus, 34, 47, 83 murder of, 97 clothing pontifex maximus, 68 and professions, 80, 148, 150, 151 Caligula, 73 dirtying of, 33, 105, 106 campus Sceleratus, 71, 153 purity required, 52, 133 cannibalism, 73, 118, 119, 120, 132, 188 removal for sacrifice, 105, 133 capital punishment.Seeexecution Commodus, 123, 156, 157 Carthaginians corpse and human sacrifice, 114, 117 abuse, 32, 96 cruelty of, 117, 132 disposal, 146–9 Catiline, Lucius Sergius, 16, 97, 119, 121, 167, period of transition, 7, 20, 137, 141, 143 168, 171–2, 173 preparation, 136, 141, 143 Cato, Marcus Porcius, 36, 104, 125 source of pollution, 11, 20, 29, 31, 95, 135, 136, Cato, Marcus Porcius (Uticensis), 124, 130, 152, 138 172 unburied, 11, 131, 137, 139 cemetery, 143, 152, 155 cremation, 139, 140, 144, 148 Ceres, 62, 64, 80 banned within pomerium, 139, 147 and Bona Dea, 68 crime, 18, 31, 38, 39, 41, 74, 153 and Demeter, 62 and Flora, 80 death, 6, 20, 70, 82, 137, 142, 188 consecration to, 98 affects family, 139–41 shrine of, 62 disorder, 136 Cerialia, 62, 80 pollution, 31, 136, 138, 144 chalk threat to fertility, 160, 162 use in sacrifice, 48 undertakers, 146–55 © in this web service Cambridge University Press www.cambridge.org Cambridge University Press 978-1-107-03790-8 - Pollution and Religion in Ancient Rome Jack J. Lennon Index More information Index 225 Delos, 58 fertility, 7, 62, 69, 88, 102 devotio, 114 and chastity, 63, 68, 193 gladiatorial oath, 157 threats to, 160, 161, 162 scapegoat, 115 wine, 80 survivors of, 115, 134 Festus (grammarian), 32, 42, 59, 71, dies lustricus, 59 159 diet, 61 Ancunulentae, 83 Roman, 49 homo sacer, 52 dirt, 6, 7 laurel, 125 cultural construct, 2 fingernails, 6 reactions to, 9 fire, 36, 104, 145 disease, 26, 31, 33, 49, 53, 86, 101, 108, 112, 147, purification, 16, 37, 144 193, See also plague sacred, 42, 70, 72, 159 leprosy, 188 flamen Dialis, 99, 159, 166 disgust, 7, 31, 34, 189 restrictions, 49, 162, 163, 164 biological reaction, 9 wife of, 159, 163 Rozin and Fallon, 9 flamen Quirinalis, 32 dogs, 49, 84, 95, 137 Floralia, 79–81 Domitian, 73, 75 food, 42, 63 doors, 60, 85, 143, 160 polluted, 31, 78, 144 Douglas, Mary, 4–6, 8, 10, 14, 43, 49, 65, 70, 82, pure, 52 85, 192 purity required to prepare, 61 druids.SeeGauls, human sacrifice sharing, 78 Durkheim, Emile,´ 5 fratricide.SeeRomulus Frazer, Sir James, 14, 17, 163, 164 Egyptians, 62, 66, 67, 117 fumigation brother–sister marriage, 75–6 as purification, 61 epilepsy, 31, 51, 120, 121, 123 funeral, 142, 149 Esquiline Hill dress, 164 body dumping, 138, 146 os resectum, 144 excrement, 32, 83, 103, 189, 195 rites, 18, 60, 139, 141 execution, 74, 96, 110, 112, 119 Furies, 93, 94–5 and pollution, 153 as purification, 8, 94 Ganges, 3 enemy commanders, 134 Gauls, 46, 52, 123 spectacle, 138, 154, 155, 157 human sacrifice, 118, 119 executioner, 25, 138, 146, 150, 153, 154, 155 sacrifice of, 111 clothing of, 151 Girard, Rene,´ 12, 112 pollution of, 154, 156, 157 blood, 103 expiation, 18, 23, 25, 35–6, 39, 40, 68, 111, 175 murder, 93 Arval Brethren, 46 violence, 93, 111 Augustus, 129, 184 gladiators, 25, 120, 155–8 burial, 47 blood of, 123 civil war, 194 polluted, 138, 146, 153, 156 death, 137, 153 Greeks Greek religion, 30 concept of pollution, 10, 12, 36 incestum, 74 homicide laws, 93 piaculum, 38, 103 human sacrifice, 117 prodigies, 71, 101, 102, 108, 114, 160 sacrifice of, 111 sacred boundaries, 46 groves, 35, 46, 48, 61, 118 sacrifice, 108 Libitina, 147, 149 extispicy, 108, 134 guilt, 11, 18, 25, 96, 98, 113 and nefas, 39 Feralia, 159 and shame, 5, 10 feriae Latinae, 121, 122 collective, 103, 113, 117 © in this web service Cambridge University Press www.cambridge.org Cambridge University Press 978-1-107-03790-8 - Pollution and Religion in Ancient Rome Jack J. Lennon Index More information 226 Index hair, 6, 7 lex Iulia et Papia, 67, 77 hanging, 93, 149, 151 XII Tabulae, 93, 142, 147 denial of burial, 155 lemures, 26, 162, 164 unclean, 152 Lemuria, 162–3, 164, 165 haruspices, 33, 69, 108 Leviticus, 6, 8 Hecate, 49 Libertas, 26, 27, 169, 172, 175–7, 178, 179, 185 Hercules, 90, 106, 126 Libitina, 147, 148, 152 hermaphrodites, 8, 13, 37, 71, 151 Livia, 106 homicide, 12, 92–100 Lucan (poet), 34, 37, 41, 45, 108, 118, 124, 129, justifiable, 52, 93 130, 131, 189 pollution, 36 Lucilius (satirist), 83 purification from, 36 Lucretia, 99 hooks, use as punishment, 149, 151, 157 Ludi Saeculares, 17 Horace (poet), 32, 36, 39, 46, 129, 132, 139, 147, Lupercalia, 49, 161, 164 152 lustration, 13, 37, 59, 63, 104, 126, 159 household gods, 49, 90, 93–4, 96, 128, lustrici. See dies lustricus 178–9 hygiene, 59, 138, 165 magic, 49, 86, 195 Manes, 43, 113, 114 incest, 40, 57, 72–6, 88, 181 Lemuria, 163 in polemic, 27, 73, 181 Manlius, Titus, 123, 124 infamia, 77, 78, 153 Marius, Gaius, 99, 120, 129, 130, 131, 132, 134, Isis, cult of, 61, 66, 67 194 Isis, cult statue, 67 marriage, 142, 161, 162 ivory close-kin, 73, 74, 75 impure, 138 tainted by death, 160 Martial (poet), 150, 151 Janus, temple of, 125 matricide, 95, 126 Judaism Meigs, Anna, 6–7, 55, 78, 91, 132 alleged human sacrifice, 117 menstruation.Seeblood, menstrual dietary restrictions, 8, 48, 49 miasma, 10, 11, 13, 19, 30, 50 Juno Sospita, 49 bloodshed, 151 Jupiter, 126, 177 Latin equivalents, 15, 17, 18 Jupiter Capitolinus, 99, 116, 127 milk, 106 Jupiter Latiaris, 121–2 human, 5, 60 Jupiter Liberator Mithras, 102, 109 libation to, 100 mortality rate, 146 Jupiter Optimus Maximus.SeeJupiter mourners Capitolinus professional, 146, 148 Jupiter Stator, 60 mourning, 158 jurors, 12, 93, 100, 133, 173 dress, 142, 163 Juvenal (satirist), 60, 63, 66, 75, 78, 156 indicators, 141, 142–3, 154 purification, 143 kisses religious prohibitions, 62 death rites, 140 self-pollution, 142, 166 impure, 34, 63, 78, 83, 131 mundus, opening of, 161–2 knots murder.Seehomicide avoided, 162, 163, 164 myrtle, 69 Lares.Seehousehold gods Nero, 73 Latte, Kurt, 17–18, 60, 161 noxii, 119, 157 laurel, 60, 125–6, 128, 156 Numa, 61, 125, 139 laws, 72, 73 Diocletian, 76 Orestes, 126, 150 lex Canuleia, 34 os resectum, 144–6 © in this web service Cambridge University Press www.cambridge.org Cambridge University Press 978-1-107-03790-8 - Pollution and Religion in Ancient Rome Jack J.
Load more

Recommended publications
  • Ritual Cleaning-Up of the City: from the Lupercalia to the Argei*
    RITUAL CLEANING-UP OF THE CITY: FROM THE LUPERCALIA TO THE ARGEI* This paper is not an analysis of the fine aspects of ritual, myth and ety- mology. I do not intend to guess the exact meaning of Luperci and Argei, or why the former sacrificed a dog and the latter were bound hand and foot. What I want to examine is the role of the festivals of the Lupercalia and the Argei in the functioning of the Roman community. The best-informed among ancient writers were convinced that these were purification cere- monies. I assume that the ancients knew what they were talking about and propose, first, to establish the nature of the ritual cleanliness of the city, and second, see by what techniques the two festivals achieved that goal. What, in the perception of the Romans themselves, normally made their city unclean? What were the ordinary, repetitive sources of pollution in pre-Imperial Rome, before the concept of the cura Urbis was refined? The answer to this is provided by taboos and restrictions on certain sub- stances, and also certain activities, in the City. First, there is a rule from the Twelve Tables with Cicero’s curiously anachronistic comment: «hominem mortuum», inquit lex in duodecim, «in urbe ne sepelito neve urito», credo vel propter ignis periculum (De leg. II 58). Secondly, we have the edict of the praetor L. Sentius C.f., known from three inscrip- tions dating from the beginning of the first century BC1: L. Sentius C. f. pr(aetor) de sen(atus) sent(entia) loca terminanda coer(avit).
    [Show full text]
  • Public Construction, Labor, and Society at Middle Republican Rome, 390-168 B.C
    University of Pennsylvania ScholarlyCommons Publicly Accessible Penn Dissertations 2012 Men at Work: Public Construction, Labor, and Society at Middle Republican Rome, 390-168 B.C. Seth G. Bernard University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/edissertations Part of the Ancient History, Greek and Roman through Late Antiquity Commons, and the History of Art, Architecture, and Archaeology Commons Recommended Citation Bernard, Seth G., "Men at Work: Public Construction, Labor, and Society at Middle Republican Rome, 390-168 B.C." (2012). Publicly Accessible Penn Dissertations. 492. https://repository.upenn.edu/edissertations/492 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/edissertations/492 For more information, please contact [email protected]. Men at Work: Public Construction, Labor, and Society at Middle Republican Rome, 390-168 B.C. Abstract MEN AT WORK: PUBLIC CONSTRUCTION, LABOR, AND SOCIETY AT MID-REPUBLICAN ROME, 390-168 B.C. Seth G. Bernard C. Brian Rose, Supervisor of Dissertation This dissertation investigates how Rome organized and paid for the considerable amount of labor that went into the physical transformation of the Middle Republican city. In particular, it considers the role played by the cost of public construction in the socioeconomic history of the period, here defined as 390 to 168 B.C. During the Middle Republic period, Rome expanded its dominion first over Italy and then over the Mediterranean. As it developed into the political and economic capital of its world, the city itself went through transformative change, recognizable in a great deal of new public infrastructure.
    [Show full text]
  • Sacred Image, Civic Spectacle, and Ritual Space: Tivoli’S Inchinata Procession and Icons in Urban Liturgical Theater in Late Medieval Italy
    SACRED IMAGE, CIVIC SPECTACLE, AND RITUAL SPACE: TIVOLI’S INCHINATA PROCESSION AND ICONS IN URBAN LITURGICAL THEATER IN LATE MEDIEVAL ITALY by Rebekah Perry BA, Brigham Young University, 1996 MA, University of Massachusetts Amherst, 2006 Submitted to the Graduate Faculty of the Kenneth P. Dietrich School of Arts & Sciences in partial fulfillment of the requirements for the degree of Doctor of Philosophy University of Pittsburgh 2011 UNIVERSITY OF PITTSBURGH Kenneth P. Dietrich School of Arts & Sciences This dissertation was presented by Rebekah Perry It was defended on October 28, 2011 and approved by Franklin Toker, Professor, History of Art and Architecture Anne Weis, Professor, History of Art and Architecture Bruce Venarde, Professor, History Alison Stones, Professor, History of Art and Architecture ii Copyright © by Rebekah Perry 2011 iii SACRED IMAGE, CIVIC SPECTACLE, AND RITUAL SPACE: TIVOLI’S INCHINATA PROCESSION AND ICONS IN URBAN LITURGICAL THEATER IN LATE MEDIEVAL ITALY Rebekah Perry, PhD University of Pittsburgh, 2011 This dissertation examines the socio-politics of urban performance and ceremonial imagery in the nascent independent communes of late medieval Lazio. It explores the complex manner in which these central Italian cities both emulated and rejected the political and cultural hegemony of Rome through the ideological and performative reinvention of its cult icons. In the twelfth century the powerful urban center of Tivoli adopted Rome’s grandest annual public event, the nocturnal Assumption procession of August 14-15, and transformed it into a potent civic expression that incorporated all sectors of the social fabric. Tivoli’s cult of the Trittico del Salvatore and the Inchinata procession in which the icon of the enthroned Christ was carried at the feast of the Assumption and made to perform in symbolic liturgical ceremonies were both modeled on Roman, papal exemplars.
    [Show full text]
  • 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.
    [Show full text]
  • A Roman Cult in the Italian Countryside? the Compitalia and the Shrines of the Lares Compitales
    0821-07_Babesch_83_08 23-09-2008 16:06 Pagina 111 BABESCH 83 (2008), 111-132. doi: 10.2143/BAB.83.0.2033102. A Roman cult in the Italian countryside? The Compitalia and the shrines of the Lares Compitales T.D. Stek Abstract The Roman religious festival of the Compitalia (‘cross-roads festival’) was celebrated in both city and coun- tryside. It is generally assumed that it originated as a rural cult which was later incorporated in the city, where it became the principal festival of the vici or urban quarters. In this paper it will be argued that the spread of the Compitalia might have been in the opposite direction; in this view the Compitalia, a Roman urban festi- val with administrative aspects, was spread outside Rome alongside Roman influence. It is not known where the Compitalia were celebrated in the countryside. It will be suggested that ancient ‘Italic’ sanctuaries have been re-used for celebrating the Roman rite of the Compitalia, apparently by now functioning within a Roman administrative and religious system.* the separation between city cult and family or farm cult should not be exaggerated (Beard/North/Price 1998, 50) INTRODUCTION. THE COMPITALIA: A PARADOXICAL both to what we would define the ‘private’ and PICTURE to the ‘public’ domain. Another paradoxical aspect regards the location At the end of a letter to Atticus (2.3), Cicero of the Compitalia. The festival is often associated writes, probably from his country house, after with the urban plebs, and therefore placed in an having referred to the political situation in Rome urban setting.
    [Show full text]
  • The Argei: Sex, War, and Crucifixion in Rome
    THE ARGEI: SEX, WAR, AND CRUCIFIXION IN ROME AND THE ANCIENT NEAR EAST Kristan Foust Ewin, B.A. Thesis Prepared for the Degree of MASTER OF ARTS UNIVERSITY OF NORTH TEXAS May 2012 APPROVED: Christopher J. Fuhrmann, Major Professor Ken Johnson, Committee Member Walt Roberts, Committee Member Richard B. McCaslin, Chair of the Department of History James D. Meernik, Acting Dean of the Toulouse Graduate School Ewin, Kristan Foust. The Argei: Sex, War, and Crucifixion in Rome and the Ancient Near East. Master of Arts (History), May 2012, 119 pp., 2 tables, 18 illustrations, bibliography, 150 titles. The purpose of the Roman Argei ceremony, during which the Vestal Virgins harvested made and paraded rush puppets only to throw them into the Tiber, is widely debated. Modern historians supply three main reasons for the purpose of the Argei: an agrarian act, a scapegoat, and finally as an offering averting deceased spirits or Lares. I suggest that the ceremony also related to war and the spectacle of displaying war casualties. I compare the ancient Near East and Rome and connect the element of war and husbandry and claim that the Argei paralleled the sacred marriage. In addition to an agricultural and purification rite, these rituals may have served as sympathetic magic for pre- and inter-war periods. As of yet, no author has proposed the Argei as a ceremony related to war. By looking at the Argei holistically I open the door for a new direction of inquiry on the Argei ceremony, fertility cults in the Near East and in Rome, and on the execution of war criminals.
    [Show full text]
  • SLC/LAT/HST 394 Roman Religion
    Arizona State University Criteria Checklist for HUMANITIES, FINE ARTS AND DESIGN [HU] Rationale and Objectives The humanities disciplines are concerned with questions of human existence and meaning, the nature of thinking and knowing, with moral and aesthetic experience. The humanities develop values of all kinds by making the human mind more supple, critical, and expansive. They are concerned with the study of the textual and artistic traditions of diverse cultures, including traditions in literature, philosophy, religion, ethics, history, and aesthetics. In sum, these disciplines explore the range of human thought and its application to the past and present human environment. They deepen awareness of the diversity of the human heritage and its traditions and histories and they may also promote the application of this knowledge to contemporary societies. The study of the arts and design, like the humanities, deepens the student’s awareness of the diversity of human societies and cultures. The fine arts have as their primary purpose the creation and study of objects, installations, performances and other means of expressing or conveying aesthetic concepts and ideas. Design study concerns itself with material objects, images and spaces, their historical development, and their significance in society and culture. Disciplines in the fine arts and design employ modes of thought and communication that are often nonverbal, which means that courses in these areas tend to focus on objects, images, and structures and/or on the practical techniques and historical development of artistic and design traditions. The past and present accomplishments of artists and designers help form the student’s ability to perceive aesthetic qualities of art work and design.
    [Show full text]
  • Saturnalia: V. 1, Bks. 1-2 PDF Book
    SATURNALIA: V. 1, BKS. 1-2 PDF, EPUB, EBOOK Macrobius,Robert A. Kaster | 464 pages | 05 Jan 2011 | HARVARD UNIVERSITY PRESS | 9780674996496 | English | Cambridge, United States Saturnalia: v. 1, Bks. 1-2 PDF Book Item b He showed how money might be put away, and saved, and put to use another day. After about a week, I give students this classroom vocabulary handout , for the ones who want lists, and for all to see how much Latin they already know if I wait a week, they will know most of the words on the handout. Patrum, doctorum scriptorumque ecclesiasticorum, sive latinorum, qui ab aevo apostolico ad tempora Innocentii 3. See also: Religion in ancient Rome. Simple readings on Roman culture, history and myth. Leicestershire, England: Matadore. Skip to content When possible, each unit description will include links to documents, resources, etc. He arrived in Italy "dethroned and fugitive", [90] but brought agriculture and civilization and became a king. The nut culturist : a treatise on the propagation, planting and cultivation of nut-bearing trees and shrubs, adapted to the climate of the United States We use cookies to provide our services , for example, to keep track of items stored in your shopping basket, prevent fraudulent activity, improve the security of our services, keep track of your specific preferences e. S: Erects the temple casts the circle in the usual way. Drink may also be offered and shared. Martial has a collection of poems written as if to be attached to gifts. British Broadcasting Company. Marcus Aurelius. Story 1: Donaldus, Elephantus, et Dora.
    [Show full text]
  • 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).
    [Show full text]
  • 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.
    [Show full text]
  • Artemis and Virginity in Ancient Greece
    SAPIENZA UNIVERSITÀ DI ROMA FACOLTÀ DI LETTERE E FILOSOFIA DOTTORATO DI RICERCA IN FILOLOGIA E STORIA DEL MONDO ANTICO XXVI CICLO ARTEMIS AND VIRGINITY IN ANCIENT GREECE TUTOR COTUTOR PROF. PIETRO VANNICELLI PROF. FRANCESCO GUIZZI 2 Dedication: To S & J with love and gratitude. Acknowledgements: I first and foremost wish to thank my tutor/advisor Professor Pietro Vannicelli and Co- Tutor Professor Francesco Guizzi for agreeing to serve in these capacities, for their invaluable advice and comments, and for their kind support and encouragement. I also wish to thank the following individuals who have lent intellectual and emotional support as well as provided invaluable comments on aspects of the thesis or offered advice and spirited discussion: Professor Maria Giovanna Biga, La Sapienza, and Professor Gilda Bartoloni, La Sapienza, for their invaluable support at crucial moments in my doctoral studies. Professor Emerita Larissa Bonfante, New York University, who proof-read my thesis as well as offered sound advice and thought-provoking and stimulating discussions. Dr. Massimo Blasi, La Sapienza, who proof-read my thesis and offered advice as well as practical support and encouragement throughout my doctoral studies. Dr. Yang Wang, Princeton University, who proof-read my thesis and offered many helpful comments and practical support. Dr. Natalia Manzano Davidovich, La Sapienza, who has offered intellectual, emotional, and practical support this past year. Our e-mail conversations about various topics related to our respective theses have
    [Show full text]
  • A Literary Commentary on the Fifth Book of Ovid's Fasti
    A LITERARY COMMENTARY ON THE FIFTH BOOK OF OVID'S FASTI by Ian Nigel Brookes Submitted for the Degree of Doctor of Philosophy Department of Classics N- -u. nC'--u. nN-r-40''00'N-N-r-10'0' c0u. nwww Univarsity of Newcastle upon, Tyne September 1992 NEWCASTLE UNIVERSITY LIBRARY CCCCCdiCCCC---------------------------- 092 51760 6 ---------------------------- 00000000000000000000000000000000000000 ABSTRACT This thesis examines the literary nature of Ovid's For ti. This aspect of the poem has been largely neglected in previous commentaries, yet recent research on the Fasti indicates that the poem was composed with considerable literary artistry. The introduction outlines the major issues surrounding the interpretation of the Fasti as a poetic work, and establishes the text of Book V which will be used for the purposes of this investigation. The main body of the thesis falls into two parts. In Chapters 1-13 1 subject each of the constituent episodes of Book V to close scrutiny and attempt to trace the techniques which the poet uses to present his material in an entertaining fashion. In Chapters 14-17 I consider various elements which pervade the book as a whole, looking at the poet's success in investing his composition with poetic language and drama, and his ingenuity in manipulating his material. My analysis leads me to conclude that Ovid's literary achievement in the Fazti may be greater than many critics have been prepared to admit, and indeed that Ovid's primary goals in writing this piece were surely poetic rather than didactic or political. CONTENTS 1 Abstract ........... .................................... Contents 2 ..............................................
    [Show full text]