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A Journey in Pictures Through Roman Religion
A Journey in Pictures through Roman Religion By Ursula Kampmann, © MoneyMuseum What is god? As far as the Romans are concerned we think we know that all too well from our unloved Latin lessons: Jupiter, Juno, Minerva, the Roman Triad as well as the usual gods of the ancient world, the same as the Greek gods in name and effect. In fact, however, the roots of Roman religion lie much earlier, much deeper, in dark, prehistoric times ... 1 von 20 www.sunflower.ch How is god experienced? – In the way nature works A bust of the goddess Flora (= flowering), behind it blossom. A denarius of the Roman mint master C. Clodius Vestalis, 41 BC Roman religion emerged from the magical world of the simple farmer, who was speechless when faced with the miracles of nature. Who gave the seemingly withered trees new blossom after the winter? Which power made the grain of corn in the earth grow up to produce new grain every year? Which god prevented the black rust and ensured that the weather was fine just in time for the harvest? Who guaranteed safe storage? And which power was responsible for making it possible to divide up the corn so that it sufficed until the following year? Each individual procedure in a farmer's life was broken down into many small constituent parts whose success was influenced by a divine power. This divine power had to be invoked by a magic ritual in order to grant its help for the action. Thus as late as the imperial period, i.e. -
Refractions of Rome in the Russian Political Imagination by Olga Greco
From Triumphal Gates to Triumphant Rotting: Refractions of Rome in the Russian Political Imagination by Olga Greco A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (Comparative Literature) in the University of Michigan 2015 Doctoral Committee: Professor Valerie A. Kivelson, Chair Assistant Professor Paolo Asso Associate Professor Basil J. Dufallo Assistant Professor Benjamin B. Paloff With much gratitude to Valerie Kivelson, for her unflagging support, to Yana, for her coffee and tangerines, and to the Prawns, for keeping me sane. ii TABLE OF CONTENTS Dedication ............................................................................................................................... ii Introduction ............................................................................................................................. 1 Chapter I. Writing Empire: Lomonosov’s Rivalry with Imperial Rome ................................... 31 II. Qualifying Empire: Morals and Ethics of Derzhavin’s Romans ............................... 76 III. Freedom, Tyrannicide, and Roman Heroes in the Works of Pushkin and Ryleev .. 122 IV. Ivan Goncharov’s Oblomov and the Rejection of the Political [Rome] .................. 175 V. Blok, Catiline, and the Decomposition of Empire .................................................. 222 Conclusion ........................................................................................................................... 271 Bibliography ....................................................................................................................... -
The Mythology of the Ara Pacis Augustae: Iconography and Symbolism of the Western Side
Acta Ant. Hung. 55, 2015, 17–43 DOI: 10.1556/068.2015.55.1–4.2 DAN-TUDOR IONESCU THE MYTHOLOGY OF THE ARA PACIS AUGUSTAE: ICONOGRAPHY AND SYMBOLISM OF THE WESTERN SIDE Summary: The guiding idea of my article is to see the mythical and political ideology conveyed by the western side of the Ara Pacis Augustae in a (hopefully) new light. The Augustan ideology of power is in the modest opinion of the author intimately intertwined with the myths and legends concerning the Pri- mordia Romae. Augustus strove very hard to be seen by his contemporaries as the Novus Romulus and as the providential leader (fatalis dux, an expression loved by Augustan poetry) under the protection of the traditional Roman gods and especially of Apollo, the Greek god who has been early on adopted (and adapted) by Roman mythology and religion. Key words: Apollo, Ara, Augustus, Pax Augusta, Roma Aeterna, Saeculum Augustum, Victoria The aim of my communication is to describe and interpret the human figures that ap- pear on the external western upper frieze (e.g., on the two sides of the staircase) of the Ara Pacis Augustae, especially from a mythological and ideological (i.e., defined in the terms of Augustan political ideology) point of view. I have deliberately chosen to omit from my presentation the procession or gathering of human figures on both the Northern and on the Southern upper frieze of the outer wall of the Ara Pacis, since their relationship with the iconography of the Western and of the Eastern outer-upper friezes of this famous monument is indirect, although essential, at least in my humble opinion. -
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. -
Duke Certamen 2018 Novice Division Round 1
DUKE CERTAMEN 2018 NOVICE DIVISION ROUND 1 1. Also known as the Boreads, what twin brothers were said to have purple wings which allowed them to fly? ZETES AND CALAÏS B1: When Zetes and Calaïs chased the Harpies all the way to the Strophades Islands, either Iris or what messenger deity persuaded them to stop, promising that the Harpies would no longer hurt Phineus? HERMES B2: Which of the Argonauts killed Zetes and Calais because they had convinced the rest of the Argonauts to abandon him in Mysia? HERACLES 2. If, after listening to a Latin translation of Jay-Z’s song Encore, your friend asks you what “Vēni, vīdi, vīci” means in English, how should you respond? I CAME, I SAW, I CONQURERED B1: That same friend then googles more Julius Caesar quotes. Next, She asks you what “Alea Iacta est” means in English. What do you tell her? THE DIE IS/HAS BEEN CAST B2: An acquaintance, having overheard this conversation, comes over and tells you that they don’t see why you are speaking a “dead language.” Being the witty Classicist that you are, you respond “rident stolidi linguam Latinam.” What did you just say? FOOLS LAUGH AT THE LATIN LANGUAGE 3. For the phrase magnus agricola, give the dative singular. MAGNŌ AGRICOLAE B1: Make that phrase plural. MAGNĪS AGRICOLĪS B2: Make the phrase genitive plural. MAGNORUM AGRICOLORUM 4. What pious king of Rome advanced Roman religious tradition with such deeds as founding the Roman calendar and building the temple of Janus? NUMA POMPILIUS B1: Numa was said to be guided by what nymph? EGERIA B2: Numa originated from what tribe? SABINES 5. -
Roman Religious Sanctuaries in Rural Southern Britain: a Context and Explanation for the Structures Recently Revealed at East Farleigh
Roman religious sanctuaries in rural southern Britain: a context and explanation for the structures recently revealed at East Farleigh Stephen Clifton Abstract This paper aims to show that the late Iron Age and Roman site at East Farleigh is not the villa that it was thought to be by its 19th century discoverers, but instead is part of a rich tradition of rural religious sanctuaries that can be seen in the south-east of Britain. I will be looking at the similarities and differences between a number of religious sites in Kent and beyond, as well as identifying what I believe to be misattributed sites. By looking at the circumstances of these sites and comparing what initially appear to be very different, localised complexes, it is possible to discern some patterns that can help to shed some light on life in rural southern England during the Roman period. Table of Contents Introduction 2 East Farleigh 9 Iron Age Origins 10 The Roman Buildings 11 Building Five 16 Building One 21 The 1839 Building 22 Building Six 23 The final years at East Farleigh 27 Conclusions from East Farleigh 28 Finds Assemblages 29 Site Comparison 34 Structural Identification 34 Religious Sanctuaries 37 Orientation 40 Windows 41 Location 42 Ovens and Temples 44 Discussion 46 Conclusion 51 Bibliography 52 Table of Figures Fig. 1 : Roman North Kent 3 Fig. 2 : Aerial photograph showing the River Medway and the Maidstone area 8 Fig. 3 : Original plan of East Farleigh building from 1839 9 Fig. 4 : Iron Age ditches at East Farleigh 10 Fig. -
Famous Men of Rome
FAMOUS MEN OF ROME FAMOUS MEN OF ROME BY JOHN A. HAAREN YESTERDAY’S CLASSICS CHAPEL HILL, NORTH CAROLINA Cover and arrangement © 2006 Yesterday’s Classics. This edition, first published in 2006 by Yesterday’s Classics, is an unabridged repub- lication of the work originally published by University Publishing Co. in 1904. For a listing of books published by Yesterday’s Classics, please visit www.yesterdaysclassics.com. Yesterday’s Classics is the publishing arm of the Baldwin Project which presents the complete text of dozens of classic books for children at www.mainlesson.com under the editorship of Lisa M. Ripperton and T. A. Roth. ISBN-10: 1-59915-046-8 ISBN-13: 978-1-59915-046-8 Yesterday’s Classics PO Box 3418 Chapel Hill, NC 27515 PREFACE The study of history, like the study of a landscape, should begin with the most conspicuous features. Not until these have been fixed in memory will the lesser features fall into their appropriate places and assume their right proportions. In order to attract and hold the child’s attention, each conspicuous feature of history presented to him should have an individual for its center. The child identifies himself with the personage presented. It is not Romulus or Hercules or Cæsar or Alexander that the child has in mind when he reads, but himself, acting under the prescribed conditions. Prominent educators, appreciating these truths, have long recognized the value of biography as a preparation for the study of history and have given it an important place in their scheme of studies. The former practice in many elementary schools of beginning the detailed study of American history without any previous knowledge of general history limited the pupil’s range of vision, restricted his sympathies, and left him without material for comparisons. -
The Divine Comedy Paradiso
THE DIVINE COMEDY OF DANTE ALIGHIERI TRANSLA TED BY HENRY WADSWORTH LONGFELLOW I follow here the footing of thy fecte That with thy meaning so I may the rather meete S p e n s e r . BOSTON TICKNOR AND FIELDS 1867 Entered according to Act of Congress, in the year 1867, by HENRY WADSWORTH LONGFELLOW, the Clerk’s Office of the District Court of the District of Massachusetts. jt -s rjzsr University Press: W elch, Bigelow, & Co., C a m b r id g e . ( ! ■ i CONTENTS OF V O L . I I I . P A R A D I S O. CANTO I. Page The Ascent to the First H e a v e n ...................................................................................i CANTO II. The First Heaven, or that of the Moon, in which are seen the Spirits of those who, having taken Monastic Vows, were forced to violate them . 8 CANTO III. Piccarda and C o n s t a n c e .............................................................................................15 CANTO IV. Questionings of the Soul and of Broken V o w s ....................................................... 21 CANTO V. Compensations. Ascent to the Second Heaven, or that of Mercury, where are seen the Spirits of those who for the Love of Fame achieved great Deeds. 28 CANTO VI. Justinian. — The Roman Eagle. — R o m e o ....................................................... 34 CANTO VII. Beatrice’s Discourse of the Incarnation, the Immortality of the Soul, and the Resurrection of the B o d y ...................................................................................41 iv Contents CANTO VIII. Ascent to the Third Heaven, or that of Venus, where are ^seen the Spirits of Lovers. — Charles M a r t e l ...................................................................................48 CANTO IX. -
Title the Doors of Janus in the Old English Orosius Author(S)
Title The Doors of Janus in the Old English Orosius Author(s) 石黒,太郎 THE JOURNAL OF HUMANITIES MEIJI UNIVERSITY, 22: Citation 19-27 URL http://hdl.handle.net/10291/19044 Rights Issue Date 2016-03-31 Text version publisher Type Departmental Bulletin Paper DOI https://m-repo.lib.meiji.ac.jp/ Meiji University The Journal 01 Humanities ,M 吋i Univ. ,陥 1.22 (March 31 ,2016) ,19-27 The Doors of Janus in the Old English Orosius ISHIGURO Taro 21 21 The Doors of Janus in the Old English Orosius ISHIGURO Taro The Temple of Janus was a shrine in the Forum in ancient Rome. Tradition says that the doors doors or gates (p ortae) of the temple were c1 0sed only "in times of complete peace" (0 ゆ rd Class 叱 α1Dict. , '‘Janus"). Reference to the doors is found in the Old English (OE) translation of Orosius's Orosius's History against the Pagans (Historiae aduersus paganos). A search through the Dictiona η of Old English 砂金 b Cor 戸 IS gives no example of the lexis lanes "Janus" in any other work. work. The OE Orosius may thus have been a unique work that provided nintl トcentury English readers readers with the knowledge ofthis anci 巳nt custom. Livy Livy is one of the main authorities for our knowledge of the custom. He says that the doors ofthe ofthe Temple of Janus were in fact shut only three times during Roman history up to Augustus's relgn: relgn: [Numa Pompilius ,legendary successor to Romulus ,J built the temple of Janus at the bottom of of the Argiletum , as an index of peace and war , that when open it might signify that the nation nation was in arms ,when c1 0sed that all the peoples round about were pacified. -
Peacemaking in Early Civilizations 1 Powerpoint.Pptx
Peacemaking in Early Civilizations Introduction Having learned that primates are social and that many primate species have developed ways of getting along in their bands, and having realized that nomadic hunter/gatherers and Neolithic farmers were non-warring, how can we explain the advent of warfare at the beginning of civilization? And furthermore, how can we explain the kind of peacemaking that occurred when early peoples settled violent conflicts and restored good relations with their former enemies? Why did Warfare arise in History? Warfare arose when farmers and herders claimed private ownership of their land and animals. Once people in the Neolithic era (Agricultural era) learned farming and discovered how to herd domesticated animals, they realized they were putting their hard labor into their livelihoods. This then led them to become protective of their animals and territory. Once city life arose, people became specialized in various trades; this led to social class hierarchies and social and economic inequality. New Social Relationships While Hunter/Gatherer bands and Neolithic villages were egalitarian societies based on kinship ties and the sharing of land, tools, and food, the rise of cities in early civilizations brought new social relationships. People moving to cities did not know each other, so kinship ties gave way to more formalized relationships. Getting along meant observing written contracts, keeping oaths, learning new skills, and heeding advice. If warfare began with the rise of civilization, then peace settlements ending these early wars were something new in history. They were unchartered territory. Usually the victorious side would dictate the terms of the peace settlement, and these terms included non-aggression agreements, ransom or enslavement of captured people, forced labor, or redrawing a boundary. -
Translingual Identity and Art: Marc Chagall's Stride Through the Gate of Janus
City University of New York (CUNY) CUNY Academic Works Publications and Research Kingsborough Community College 2015 Translingual Identity and Art: Marc Chagall's Stride Through the Gate of Janus Natasha Lvovich CUNY Kingsborough Community College How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/kb_pubs/149 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] Natasha Lvovich City University of New York TRANSLINGUAL IDENTITY AND ART: MARC CHAGALL’S STRIDE THROUGH THE GATES OF JANUS Abstract: This hybrid piece, combining scholarly inquiry in several fields (from bilingualism and literary theory to visual art, cultural anthropology, and psychology) with the genre of personal essay, explores the concept of multilingual identity and creativity in visual art. Establishing the parallel between the phenomenon of ‘literary translingualism’ and the newly coined concept of ‘translingual art,’ the essay is focused on the multilingual life and art of an immigrant artist, Marc Chagall. Several of his paintings are analyzed within the framework of three translingual identity constructs: duality, ambivalence, and liminality. The complexity of translingual identity, and specifically Chagall’s, is illuminated by the author’s Jewish Russian roots and immigrant history, amplifying a holistic view of multilingualism and its relationship to creativity. Keywords: multilingualism translingual art creativity Russian-Jewish identity Marc Chagall Lvovich, Natasha. “Translingual Identity and Art: Marc Chagall’s Stride through the Gates of Janus.“ Critical Multilingualism Studies 3:1 (2015): pp. 112-134. -
European Paganism: the Realities of Cult from Antiquity to the Middle Ages/Ken Dowden
EUROPEAN PAGANISM EUROPEAN PAGANISM The realities of cult from antiquity to the Middle Ages Ken Dowden London and New York First published 2000 by Routledge 11 New Fetter Lane, London EC4P 4EE Simultaneously published in the USA and Canada by Routledge 29 West 35th Street, New York, NY 10001 Routledge is an imprint of the Taylor & Francis Group This edition published in the Taylor & Francis e-Library, 2002. © 2000 Ken Dowden The right of Ken Dowden to be identified as the Author of this Work has been asserted by him in accordance with the Copyright, Designs and Patents Act 1988 All rights reserved. No part of this book may be reprinted or reproduced or utilised in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system, without permission in writing from the publishers. British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library Library of Congress Cataloguing in Publication Data Dowden, Ken, 1950– European paganism: the realities of cult from antiquity to the Middle Ages/Ken Dowden. p. cm. Includes bibliographical references and indexes. 1. Europe—Religion. 2. Paganism—Europe—History. I. Title. BL689.D68 1999 200'.94–dc21 99–28007 CIP ISBN 0-415-12034-9 (Print Edition) ISBN 0-203-01177-5 Master e-book ISBN ISBN 0-203-14205-5 (Glassbook Format) CONTENTS List of illustrations x Acknowledgements xii Foreword xiii How to use this book xvii Authors and events: