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VIII Part of His Work Le Tibre, Fleuve De Rome Dans L'antiquite, 1953)
VIII THE GODDESS CERES AND HER ROMAN MYSTERIES France continues to enrich us with books, doctos, Jupiter, et laboriosos, on the history of Roman religion and dealing with individual gods and goddesses. We have had in succession A. Bruhl on Liber Pater (1953), J. le Gall on Tiberinus Pater (in the second part of his work Le Tibre, fleuve de Rome dans l'Antiquite, 1953), R. Schilling on Venus (1954), J. Gage on Roman Apollo (1955), and now H. le Bonniec has joined them with a book of nearly five hundred pages on the goddess Ceres.1 And it is no wonder that with such men as Jean Bayet and Georges Dumezilleading the way, to name only those to whom this particular author owes so much, many young French classicists should have been stirred to study the history of Roman religion. It is a phenomenon of which we outsiders gratefully reap the fruits. Now I had good reason indeed to read this book with special interest. Twelve years ago I investigated the real meaning of the expression Initia Cereris and devoted eighteen pages to what I thought was the answer. 2 Le Bonniec repeatedly refers to this short article,3 with the purpose it seems of refuting it, as it befits a disciple of Dumezil, of course because I had dared in this 'etude tres suggestive' (p. 28) to attribute the origin of the goddess Ceres to some numen of fertility. '11 n'est pas de these plus fausse', so we read at the conclusion of the first part,' 'que celle qui pretend rendre compte, a partir de numina specialises, de la genese des grandes divinites romaines.' Here I must point out, or rather repeat, that I have nowhere maintained that all the Roman gods 1 Henri Le Bonniec, Le Culte de Ceres a Rome (Etudes et Commentait'es XXVII), Paris, Klincksieck, 1958. -
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). -
Magic in Private and Public Lives of the Ancient Romans
COLLECTANEA PHILOLOGICA XXIII, 2020: 53–72 http://dx.doi.org/10.18778/1733-0319.23.04 Idaliana KACZOR Uniwersytet Łódzki MAGIC IN PRIVATE AND PUBLIC LIVES OF THE ANCIENT ROMANS The Romans practiced magic in their private and public life. Besides magical practices against the property and lives of people, the Romans also used generally known and used protective and healing magic. Sometimes magical practices were used in official religious ceremonies for the safety of the civil and sacral community of the Romans. Keywords: ancient magic practice, homeopathic magic, black magic, ancient Roman religion, Roman religious festivals MAGIE IM PRIVATEN UND ÖFFENTLICHEN LEBEN DER ALTEN RÖMER Die Römer praktizierten Magie in ihrem privaten und öffentlichen Leben. Neben magische Praktik- en gegen das Eigentum und das Leben von Menschen, verwendeten die Römer auch allgemein bekannte und verwendete Schutz- und Heilmagie. Manchmal wurden magische Praktiken in offiziellen religiösen Zeremonien zur Sicherheit der bürgerlichen und sakralen Gemeinschaft der Römer angewendet. Schlüsselwörter: alte magische Praxis, homöopathische Magie, schwarze Magie, alte römi- sche Religion, Römische religiöse Feste Magic, despite our sustained efforts at defining this term, remains a slippery and obscure concept. It is uncertain how magic has been understood and practised in differ- ent cultural contexts and what the difference is (if any) between magical and religious praxis. Similarly, no satisfactory and all-encompassing definition of ‘magic’ exists. It appears that no singular concept of ‘magic’ has ever existed: instead, this polyvalent notion emerged at the crossroads of local custom, religious praxis, superstition, and politics of the day. Individual scholars of magic, positioning themselves as ostensi- bly objective observers (an etic perspective), mostly defined magic in opposition to religion and overemphasised intercultural parallels over differences1. -
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 ................................................................................ -
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 . -
Historické Základy Environmentalizmu a Environmentálneho Práva (XXV.)
Environmentalistika Historické základy environmentalizmu a environmentálneho práva (XXV.) „Neosvojuj si obyčaj, ktorá sa odchyľuje od zvyklostí Germánmi Julblock. Saturnália, ako spomienka na Zlatý kého Santa Clausa, v roku 1773 prvý raz uvedeného v tvojej krajiny.“ vek ľudstva, keď vládol svetu boh sejby a poľnohospo- americkej tlači. Pravdepodobne pod vplyvom holandských (verš 70 z Poučenia z papyrusu Insinger, okolo 300 prnl., ulože- dárstva Saturnus (podľa sero = siatie), končili Larentaliami - kolonistov v Novom Amsterdame (New Yorku) prevzal ného v múzeu v Leidene) oslavami plodnosti Bohyne matky (Acca Larentia), ktorou na seba vlastnosti severského nebeského vykonávateľa bola neviestka Larenta, matka bôžikov spravodlivosti Thora (anglosaského Thunora, germán- Lárov - ochrancov vnútorného i vonkaj- skeho Donara, keltského Taranosa/Turana, laponského šieho environmentu (domácností i polí), Horagellesa), syna matky zeme Fjördyn/Jörd, preháňajú- prenesene dojka zakladateľov Ríma ceho sa po nebi vo voze ťahanom capmi (inde v kočiari - Romula a Réma asi v roku 753 prnl. ťahanom koňmi, na severe v saniach ťahaných sobmi). Počas Saturnálií sa 18. decembra usku- Sv. Mikuláš prevzal v Európe v 10. storočí viac vlastnosti točnili oslavy pôvodne keltskej patrón- Ódina/Wodena. Postupne sa ujala jeho dobročinnosť, pri- ky koní - bohyne Epona (ako Eponalia), čom posudzoval správanie ľudí, najmä detí, aj vo vzťahu k 19. decembra bohyne Ops (ako Opalia; tiež environmentu – vo Veľkej Británii ako Father Christmas, vo 9. decembra) a 21. decembra slávnosti Francúzsku Papa Noel, v Taliansku Babo Natale, v Nórsku bohyne zimného slnovratu Angerona/ Julenissen, vo Švédsku Julttomten, vo Fínsku Joulupukki, Diva (ako Angeronalia/Divalia, ktoré treba v Portugalsku Pai Natel, V Peru Papa Pére a v Holandsku odlíšiť v čase splnu od indických kvázi Sinter Klaas (kvázi Santa Claus). -
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. -
Truth Behind Christian Commemorations
This E-book is dedicated to the Real Jesus and his True teachings … in this E-book the truth behind few Christian commemorations based on Christian documents are being presented and then the Islamic view is stated …Seconds are coming and going … finally shall come the ever-anticipated moment when the concealed Truth shall be divulged and humankind will at last experience True Monotheism and True Justice… Truth Behind Christian Commemorations Mojganeh Saffarnia www.kindfather.com Table of contents Chapter 1 – Christmas Part 1: Truth behind Christmas Part 2: Merry Christmas … Part 3 : And she was taken to Karbala … Chapter 2 – Easter Part 1: Truth behind Easter Part 2: Ascension of Jesus (SBUH) Part 3: Ascension of Mohammad (SAWA) Part 4: Second Coming of Jesus (SBUH) Chapter 3 – Crucifixion Part 1: Zebh ‘Azim (Grand Slaughter) Chapter 4 – Valentine Part 1: Truth behind other so-called Christian occasions1 Part 2: Truth behind other so-called Christian occasions2 www.kindfather.com | Truth Behind Christian Commemorations 1 Chapter 5 – Lady of Fatima Part 1: Truth behind ‘Lady of Fatima’ 1 Part 2 Truth behind ‘Lady of Fatima’ 2 Part 3 Truth behind ‘Lady of Fatima’ 3 Part 4 Truth behind ‘Lady of Fatima’ 4 Part 5 Truth behind ‘Lady of Fatima’ 5 Part 6 Truth behind ‘Lady of Fatima’ 6 Chapter 6 – The Real Jesus Part 1: The real ‘Eesa -Jesus- (PBUH), or a figment of imagination called jesus?! Part 2: Glad Tidings regarding the AhlulBayt in the True Enjil of 'Eesa (True Gospel of Jesus) www.kindfather.com | Truth Behind Christian Commemorations 2 Chapter 1 – Christmas www.kindfather.com | Truth Behind Christian Commemorations 3 Part 1 Truth behind Christmas Does Christmas really celebrate the birthday of Prophet Jesus (PBUH)? Was He really born on December 25th? The plain truth is, Christmas- as it has been defined- is NOT Jesus' (PBUH) birthday at all! And this festival, important as it seems to so many, is of pagan-origin! Let us examine the Catholic Encyclopedia, published by that Church. -
First King of Rome Romulus Calendar 753 BC Martius (31 Days)
First King of Rome Second King of Rome Julius Caesar Pope Gregory XIII God and Jesus Christ Romulus Calendar Numa Calendar Julian Calendar Gregorian Calendar New Jerusalem Calendar 753 BC 715 BC 45 BC 1582 AD (The Present) Martius (31 days) Martius (31 days) Ianuarius (31 days) January (31 days) New Year Day 0/0 Leap Day 0/1 Aprilus (30 days) Aprilus (29 days) Februarius (28/29 days) February (28/29 days) March (30 days) Maius (31 days) Martius (31 days) March (31 days) Maius (31 days) April (31 days) Iunius (29 days) Aprilus (30 days) April (30 days) Iunius (30 days) May (31 days) May (30 days) Quintilus (31 days) Maius(31 days) June (30 days) Quintilus (31 days) June (30 days) Sextilus (29 days) Iunius (30 days) July (31 days) Sextilus (30 days) July (31 days) September (29 days) Iulius (31 days) August (30 days) August (31 days) September (30 days) October (31 days) Augustus (31 days) September (30 days) September (30 days) October (31 days) November (29 days) September (30 days) October (31 days) October (31 days) November (30 days) November (30 days) December (29 days) October (31days) November (30 days) December (30 days) December (30 days) Ianuarius (29 days) November (30 days) December (31 days) January (31 days) Winter day period Februarius (28 days) December (31 days) February (30 days) Notes: Notes: Notes: Notes: Notes: At some point between Year of Confusion in Martius (March) the Although the Gregorian On the New Jerusalem first month. New Year 715 BC and 45 BC the 46 BC had 445 days. -
Nota Bene-- C:\USERS\GRAF.65\DESKTOP
CHAPTER F IVE THE L UPERCALIA F ROM A UGUSTUS TO C ONSTANTINE P ORPHYROGENITUS LUPERCALIA AFTER A UGUSTUS Like many other festivals of the city of Rome, the Lupercalia became almost invisible during the first three centuries of the Imperial epoch. Only because of their special social cachet did the Luperci and their rites not entirely become invisible during the imperial centuries. Theirs was the only priestly sodalitas that Augustus reserved for the knights, whereas all other sodalitates became the privilege of the senatorial aristocracy. To be made a lupercus turned into a highly- coveted status symbol of “near-aristocracy” that was publicly marked with the statue of the new lupercus already in Julio-Claudian times – a new habit of this age, as the Elder Pliny tells us, himself of an equestrian background 1. Inscriptions from both Rome and the provinces show how to be adlected a lupercus in Rome was viewed as an important early step of an equestrian cursus honorum ; sacris ____________________________ 1Plin. Nat. 34.18: Among the Roman innovations in the iconography of statues Lupercorum habitu tam noviciae sunt quam quae nuper prodiere paenulis indutae ; see Veyne (1960), 105. – On the transformation of the Lupercalia between Caesar and Augustus see Ferriès (2009). -2- Festivals in the Greek East lupercalibus functo , “to have performed one’s duty as a lupercus” remained a major career step through most of the imperial age 2. The last lupercus whom we meet in inscriptions is L. Crepereius Rogatus, vir clarissimus , a member of the senatorial elite of the earlier fourth century, a young man when Diocletian came to power 3. -
February 2018 Volume 45, No. 2
This month’s featured articles: News Brief by Rich Alcott. Yet more jokes from Mike Dickson. A Trip to Hawaii. Should the Seeds be a quarterly publication? FEBRUARY 2018 THE MONTHLY PUBLICATION OF THE SUNFLOWER CHAPTER OF AMERICAN MENSA, WICHITA, KANSAS VOLUME 45, NO. 2 Last Month’s Speaker: SHEALA WEST IS SOCIAL WORKER WHO COUNSELS Officers: AUTISTIC CHILD CLIENTS.CHALLENGES TO AUTISTIC [SW] 1. FACIAL EXPRESSIONS [THEY CAN BE TAUGHT TO RECOGNIZE ASSOCIATIONS BETWEEN FEELINGS AND FACE BUT STILL NOT FUNCTION OR PERFORM] President: Larry Paarmann, 2. SARCASM IS ALSO VERY CHALLENGING 316-209-3752, 3. STIMMING [CREATING ALTERNATE REALITY; ODD VIEWING ANGLES;] 4. PARENTAL ADAPTATIONS; LEARNING HOW TO MANAGE AUSTISTIC CHILD [email protected] WHO NEEDS VERY STRUCTURED ENVIRONMENT. 5. AUTISTIC ARE OFTEN OVERWHELMED BY STIMULI- HAVE REDUCED ABILITY TO FILTER OUT WHAT IS NOT NEEDED AT THE MOMENT Vice President: Bill Barnett, [MELTDOWN] 316-214-3330, 6. AUTISTICS DEMONSTRATE “FIGHT OR FLIGHT” [ANXIETY BASED- RESPONSES- VARY FROM ELOPMENT, FLIGHT, FLOPPING[FREEZING]; [email protected] FRIENDING [SOCIAL BONDING BUT NOT AUTHENTIC NATURAL/STOCKHOLM SYNDROM] PLAY DEAD/LETHARGY. 7. SELF-INJURY[CUTTING]; HEAD-BANGING; ADDICTIVE QUALITY; Treasurer: Diane Powell, FUNCTIONS AS COPING MECHANISM THERAPIST ATTEMPTS TO PROVIDE 316-617-8423, ALTERNATE BEHAVIORS 8. CHILDREN WHO HAVE REACTIVE ATTACHMENT DISORDERS OFTEN ARE cdkpowell@hotmail .com LATER DIAGNOSED WITH BI-POLAR DISORDER. 9. OBJECT PERMANENCE-- USUALLY ACCOMPLISHED IN CHILD BY 1-2 YRS OF AGE-SHEALA'S CLIENT AT 4 WAS STILL CHALLENGED.. Program Chair: Bill Barnett, 10. ALL CHILD DNA FOR DISORDERS DONE IN KC. 11. GENE SITE.COM 316-214-3330, 12. -
© 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.