Be My Valentine? by Mike Ford (
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What the Romans Knew Piero Scaruffi Copyright 2018 • Part II
What the Romans knew Piero Scaruffi Copyright 2018 http://www.scaruffi.com/know • Part II 1 What the Romans knew Archaic Roma Capitolium Forum 2 (Museo della Civiltà Romana, Roma) What the Romans Knew • Greek! – Wars against Carthage resulted in conquest of the Phoenician and Greek civilizations – Greek pantheon (Zeus=Jupiter, Juno = Hera, Minerva = Athena, Mars= Ares, Mercury = Hermes, Hercules = Heracles, Venus = Aphrodite,…) – Greek city plan (agora/forum, temples, theater, stadium/circus) – Beginning of Roman literature: the translation and adaptation of Greek epic and dramatic poetry (240 BC) – Beginning of Roman philosophy: adoption of Greek schools of philosophy (155 BC) – Roman sculpture: Greek sculpture 3 What the Romans Knew • Greek! – Greeks: knowing over doing – Romans: doing over knowing (never translated Aristotle in Latin) – “The day will come when posterity will be amazed that we remained ignorant of things that will to them seem so plain” (Seneca, 1st c AD) – Impoverished mythology – Indifference to metaphysics – Pragmatic/social religion (expressing devotion to the state) 4 What the Romans Knew • Greek! – Western civilization = the combined effect of Greece's construction of a new culture and Rome's destruction of all other cultures. 5 What the Romans Knew • The Mediterranean Sea (Mare Nostrum) – Rome was mainly a sea power, an Etruscan legacy – Battle of Actium (31 BC) created the “mare nostrum”, a peaceful, safe sea for trade and communication – Disappearance of piracy – Sea routes were used by merchants, soldiers, -
INGO GILDENHARD Cicero, Philippic 2, 44–50, 78–92, 100–119 Latin Text, Study Aids with Vocabulary, and Commentary CICERO, PHILIPPIC 2, 44–50, 78–92, 100–119
INGO GILDENHARD Cicero, Philippic 2, 44–50, 78–92, 100–119 Latin text, study aids with vocabulary, and commentary CICERO, PHILIPPIC 2, 44–50, 78–92, 100–119 Cicero, Philippic 2, 44–50, 78–92, 100–119 Latin text, study aids with vocabulary, and commentary Ingo Gildenhard https://www.openbookpublishers.com © 2018 Ingo Gildenhard The text of this work is licensed under a Creative Commons Attribution 4.0 International license (CC BY 4.0). This license allows you to share, copy, distribute and transmit the text; to adapt the text and to make commercial use of the text providing attribution is made to the author(s), but not in any way that suggests that they endorse you or your use of the work. Attribution should include the following information: Ingo Gildenhard, Cicero, Philippic 2, 44–50, 78–92, 100–119. Latin Text, Study Aids with Vocabulary, and Commentary. Cambridge, UK: Open Book Publishers, 2018. https://doi. org/10.11647/OBP.0156 Every effort has been made to identify and contact copyright holders and any omission or error will be corrected if notification is made to the publisher. In order to access detailed and updated information on the license, please visit https:// www.openbookpublishers.com/product/845#copyright Further details about CC BY licenses are available at http://creativecommons.org/licenses/ by/4.0/ All external links were active at the time of publication unless otherwise stated and have been archived via the Internet Archive Wayback Machine at https://archive.org/web Digital material and resources associated with this volume are available at https://www. -
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). -
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. -
The Truth Behind St. Valentine's
The Truth Behind St. Valentine’s Day St. Valentine’s Day is the world’s “holiday of love.” Since the Bible states that God is love (I John 4:8, 16), does He approve of the celebration of this day? Does He want His people—true Christians—partaking of the candy and cards, or any customs associated with this day? hen God says He wants truth behind St. Valentine’s Day. And Assisted by Vestal Virgins, the you to live life abundantly you will know what God expects you Luperci (male priests) conducted puri- (John 10:10), does that in- to do about it! fication rites by sacrificing goats and W a dog in the Lupercal cave on Palatine clude celebrating a festive, seem- Valentine’s Past Hill, where the Romans believed the ingly harmless holiday like Valen- Like Christmas, Easter, Halloween, New twins Romulus and Remus had been tine’s Day? The God who gives us Year’s and other holidays of this world, sheltered and nursed by a she-wolf everything—life, food, drink, the St. Valentine’s Day is another attempt before they eventually founded Rome. ability to think for ourselves, etc.— to “whitewash” perverted customs and Clothed in loincloths made from sacri- surely approves of St. Valentine’s observances of pagan gods and idols by ficed goats and smeared in their blood, the Luperci would run about Rome, Day, the holiday for lovers to ex- “Christianizing” them. As innocent and harmless as St. striking women with februa, thongs change gifts—right? Valentine’s Day may appear, its tradi- made from skins of the sacrificed goats. -
Mystical Rome V 2.0- July Release Morra Universal Cinematic Game System Contents Chapter Eight: Genre: Mystical Rome
Mystical Rome V 2.0- July Release Morra Universal Cinematic Game System Contents Chapter Eight: Genre: Mystical Rome ................................................................ 4 Mystical Rome Credits .................................................................................... 5 Target Audience ............................................................................................ 5 Rating and Descriptors: R ............................................................................... 5 Mystical Rome Inspiration ............................................................................... 6 Mystical Rome Budget .................................................................................... 7 Mystical Rome Archetypes ............................................................................... 7 Artisan .................................................................................................... 7 Barbarian ................................................................................................. 9 Bureaucrat ..............................................................................................10 Clergy ....................................................................................................11 Criminal ..................................................................................................12 Druid ......................................................................................................13 Gladiator .................................................................................................14 -
The God of the Lupercal*
THE GOD OF THE LUPERCAL* By T. P. WISEMAN (Plates I-IV) On 15 February, two days after the Ides, there took place at Rome the mysterious ritual called Lupercalia, which began when the Luperci sacrificed a goat at the Lupercal. There was evidently a close conceptual and etymological connection between the name of the festival, the title of the celebrants, and the name of the sacred place: as our best-informed literary source on Roman religion, M. Terentius Varro, succinctly put it, 'the Luperci [are so called] because at the Lupercalia they sacrifice at the Lupercal . the Lupercalia are so called because [that is when] the Luperci sacrifice at the Lupercal'J What is missing in that elegantly circular definition is the name of the divinity to whom the sacrifice was made. Even the sex of the goat is unclear - Ovid and Plutarch refer to a she-goat, other sources make it male2- which might perhaps imply a similar ambiguity in the gender of the re~ipient.~Varro does indeed refer to a goddess Luperca, whom he identifies with the she-wolf of the foundation legend; he explains the name as lupapepercit, 'the she-wolf spared them' (referring to the infant twins), so I think we can take this as an elaboration on the myth, and not much help for the rit~al.~ 'Lupercalia' is one of the festival days (dies feliati) that are named in large letters on the pre-Julian calendar. (Whether that list goes back to the early regal period, as Mommsen thought, or no further than the fifth century B.c., as is argued by Agnes Kirsopp Michels in her book on the Roman ~alendar,~it is the earliest evidence we have for the Lupercalia.) There are forty-two such names, of which thirty end in -alia; and at least twenty of those thirty are formed from the name of the divinity concerned -Liberalia, Floralia, Neptunalia, Saturna- lia, and so on. -
[PDF]The Myths and Legends of Ancient Greece and Rome
The Myths & Legends of Ancient Greece and Rome E. M. Berens p q xMetaLibriy Copyright c 2009 MetaLibri Text in public domain. Some rights reserved. Please note that although the text of this ebook is in the public domain, this pdf edition is a copyrighted publication. Downloading of this book for private use and official government purposes is permitted and encouraged. Commercial use is protected by international copyright. Reprinting and electronic or other means of reproduction of this ebook or any part thereof requires the authorization of the publisher. Please cite as: Berens, E.M. The Myths and Legends of Ancient Greece and Rome. (Ed. S.M.Soares). MetaLibri, October 13, 2009, v1.0p. MetaLibri http://metalibri.wikidot.com [email protected] Amsterdam October 13, 2009 Contents List of Figures .................................... viii Preface .......................................... xi Part I. — MYTHS Introduction ....................................... 2 FIRST DYNASTY — ORIGIN OF THE WORLD Uranus and G (Clus and Terra)........................ 5 SECOND DYNASTY Cronus (Saturn).................................... 8 Rhea (Ops)....................................... 11 Division of the World ................................ 12 Theories as to the Origin of Man ......................... 13 THIRD DYNASTY — OLYMPIAN DIVINITIES ZEUS (Jupiter).................................... 17 Hera (Juno)...................................... 27 Pallas-Athene (Minerva).............................. 32 Themis .......................................... 37 Hestia -
TFA Observances
Notes on Holy Tides: Fîron: The -Fîron (to celebrate) in TFA is recognized as a celebration taking place in the household. It is a time for wirdskap (worship meal), where the divine is invited into the home to take part in the holy meal. The meal may be comprised of specific offerings. Under the dark new moon, celebrations are closer to the hearth - the divine come nearest to the world of man even into the home. Naht: The -Naht (night) in TFA is the tide held on the moon before the full. Celebrations held within the home and nearest the hearth move onto the land of the Hêm. Worshipers may offer at the home-tree or some other natural feature of the land. The divine ride above along their celestial course. Fol: The -Fol (full) in TFA is the most liminal tide, straddling the divide between the waxing and waning moon. The method and area of worship will be a combination of indoor and outdoor activities within and without. This tide is when the worlds of men and gods are bought together in many ways. Drinking, recalling to mind, making merry and being boisterous is the natural tone for sacred affairs. Tîd (or Thing): The -Tîd (or -Thing) in TFA is a full tide lasting from the after-full moon until the following new moon. Whereas the pre-Fol month is waxing and spirits are rising until the pinnacle of the Fol, the second half is the waning where the divine are sought out in places beyond the Hêm and into the Civitas. -
Classical Civilisation J199/11 Myth and Religion Sample Question Paper
GCSE (9–1) Classical Civilisation J199/11 Myth and religion Sample Question Paper Date – Morning/Afternoon Time allowed: 1 hour 30 minutes You must have: • the Insert * 0 0 0 0 0 0 * First name Last name Centre Candidate number number INSTRUCTIONS • Use black ink. • Complete the boxes above with your name, centre number and candidate number. • Write your answer to eachSpecimen question in the space provided. • Answer questions 1 – 23 and either question 24 or question 25. • If additional space is required, use the lined page(s) at the end of this booklet. The question number(s) must be clearly shown. • Do not write in the bar codes. INFORMATION • The total mark for this paper is 90. • The marks for each question are shown in brackets [ ]. • Quality of written communication will be assessed in this paper. • This document consists of 12 pages. © OCR 2016 J199/11 Turn over QN 603/0768/7 C10050/2.2 2 Section A Greece Answer all of the questions in this section Study Source A. 1. Who are the two gods shown on this vase, and how do you know this from the picture? ………………………………………………………………………………………………………………. ………………………………………………………………………………………………………………. ………………………………………………………………………………………………………………. ………………………………………………………………………………………………………….. [4] 2. Give the name of the goddess in the source, and two details of how she won the contest to be patron deity of Athens. ………………………………………………………………………………………………………………… .…………………………………………………………………………………………………………….….. ..……………………………………………………………………………………………………………….. ……………………………………………………………………………………………………………….[3] Study -
Lupercalien Als Ein Ritterfest Betrachtet, Welches Er Die Luperealien
Die Lnpercalien. Am Weetabhang des Pa.latium neben der Hütte des Romulus und dem Feigenbaum, an welchem, wie es hiess, die Mulde mit .den Zwillingen naoh 'der Ueberschwemmung stehen geblieben war, befand sich die Quellengrotte, in welcher die Wölfin sie gesäugt hatte, das sog. Lupereal: in dieser wurde alljährlioh am 15. Fe bruar das Opfer des ältesten aller römischen Feste dargebraoht und der damit verbundene Umlauf begonnen. Die meisten Schrift steller, an ihrer Spitze Fabius Pictor, Oincius Alimentus, Oato und Piso bei Dionys. HaI. ant. I 79 schreiben die Stiftung der Luper ealien dem Arkader Euandros zu; der Annalist Aoilius und der griechische Dichter Butas bei Plutarch Rom. 21, ferner der eine Gewährsmann des Ovidius fast. II 429, Valerius Ma.x. II 2, 9 und Servius zu Aeu. VIII 343 lassen sie durch Romulus und Remus noch vor Gründung der Stadt geschehen. Euandroa und die Zwil lingsbrüder sind Geschöpfe der Sagendiohtung; aber der hohen Meinung von dem Alter des Luperkendienstes, welche sich in jenen Ueberlieferungen ausspricht, hat die gelehrte Forschung keinen Abbruch gethan. Die Opferbränche und der Umlauf, die. äussere Erscheinung des Gottes und seiner Diener, die ganze Feier ist so eigenthumlich und von der sonstigen Cultusweise der Römer so a.bweiohend, dass ihr über alle geschichtliche Ueberlieferung zu· rückreichendes Bestehen in Rom den Gedanken nahe legt, sie für das letzte Ueberbleihsel einer früheren Ansiedlung zu halten. Merk würdiger Weise hat sie auch dem Christenthllm am längsten wider standen: erst im J. 494 wurde sie vom Papst Gelasius nioht ohne grosse Anstrengung abgesohafft uod der KalendertlLg Mariae Rei niguog gewidmet. -
On the Latin Language
s iiiilllhlj STUDIA IN THE LIBRARY of VICTORIA UNIVERSITY Toronto THE LOEB CLASSICAL LIBRARY FOUNDED ay JAMES I.OEB, LL.D. EDITED BY t T. E, PAGE, C.H., LITT.D. E. CAPPS, PH.D.. LL.D. W. H. D. ROUSE, Lrrr.D. VARRO ON THE LATIN LANGUAGE VAREO ON THE LATIN LANGUAGE WITH AN ENGLISH TRANSLATION BY ROLAND G. KENT, Ph.D. PROrESSOR OF COMPARATIVE PHILOLOGY IJJ THE UNIVERSITY OF PENNSYLVANIA IN TWO VOLUMES I BOOKS v.- VII. LONDON WILLIAM HEINEMANN LTD CAMBRIDGE, MASSACHUSETTS HARVARD UNIVERSITY PRESS MCMXXXVIII Printed in Great Britain CONTENTS Introduction page \'arro's Life and Works . vii Varro's Grammatical Works . , . viii \'arro's De Lingua Latina . , ix The Manuscripts of the De Lingua Latina . xii The Laurentian Manuscript F . , xv The Orthography of the De Lingua Latina x\ii The Editions of the De Lingua Latina . xxvii Bibliography ..... .xxxiii Our Text of the De Lingua Latina . xliii The Critical Apparatus .... xliv The Translation of the De Lingua Latina xlv The Notes to the Translation . , xlvi S}Tnbols and Abbre\iations . xlix De Lingu.\ Latina, Te.\t and Translation BookV 2 BookVL 172 Book VII 266 INTRODUCTION VARRO'S LIFE AND WORKS Marcxs Terentius ^'ARRO was born in 116 B.C., probably at Reate in the Sabine country, where his family, which was of equestrian rank, possessed large estates. He was a student under L. Aelius Stilo Praeconinus, a scholar of the equestrian order, widely versed in Greek and Latin literature and especially interested in the history and antiquities of the Roman people. He studied philosophy at Athens, with Anti- ochus of Ascalon.