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The Temple of Roma and Augustus on the Athenian Acropolis: a Symbol of Roman Power?
The Post Hole Issue 40 The temple of Roma and Augustus on the Athenian Acropolis: A Symbol of Roman power? Nefeli Piree Iliou1 1 School of Classics, Swallowgate, Butts Wynd, St Andrews, Fife, KY16 9AL. Email: [email protected] The temple of Roma and Augustus (dated to the late 1st century BC) was the sole major architectural supplement to the 5th and 4th century building complex on the Athenian Acropolis (Spawforth 2006, 144). Despite this, the temple has rarely been discussed in scholarly writings in contrast to the vast literature dedicated to other structures on the Athenian citadel, such as the Parthenon or the Erechtheion. Those who have granted it attention have often, but not exclusively, seen it as a symbol of Romanization, a concept Figure. 1. The NE corner of the Parthenon with the temple which likely needs further rethinking of Roma and Augustus, late 1st century BC. Restored by G. (Spawforth 1997,183,192; Mattingly P. Stevens. Image courtesy of the American School of 2006, 17; Webster 2003). While the Classical Studies at Athens. (Stevens 1946, Fig. 1). building has largely been viewed as either a monument to Roman power or a skillful Athenian subornation of Augustus’ victory into Athenian past glory, it was arguably both: not simply an indication of Rommanness but a negotiation of mixed Athenian feelings (Keen 2004; Hurwit 1999, 279-280). This brief paper will investigate the extent to which the temple of Roma and Augustus on the Acropolis can be seen as a symbol of Roman power by examining its architecture and topographical context. -
Graham Jones
Ni{ i Vizantija XIV 629 Graham Jones SEEDS OF SANCTITY: CONSTANTINE’S CITY AND CIVIC HONOURING OF HIS MOTHER HELENA Of cities and citizens in the Byzantine world, Constantinople and its people stand preeminent. A recent remark that the latter ‘strove in everything to be worthy of the Mother of God, to Whom the city was dedicated by St Constantine the Great in 330’ follows a deeply embedded pious narrative in which state and church intertwine in the city’s foundation as well as its subse- quent fortunes. Sadly, it perpetuates a flawed reading of the emperor’s place in the political and religious landscape. For a more nuanced and considered view we have only to turn to Vasiliki Limberis’ masterly account of politico-religious civic transformation from the reign of Constantine to that of Justinian. In the concluding passage of Divine Heiress: The Virgin Mary and the Creation of Christianity, Limberis reaffirms that ‘Constantinople had no strong sectarian Christian tradition. Christianity was new to the city, and it was introduced at the behest of the emperor.’ Not only did the civic ceremonies of the imperial cult remain ‘an integral part of life in the city, breaking up the monotony of everyday existence’. Hecate, Athena, Demeter and Persephone, and Isis had also enjoyed strong presences in the city, some of their duties and functions merging into those of two protector deities, Tyche Constantinopolis, tutelary guardian of the city and its fortune, and Rhea, Mother of the Gods. These two continued to be ‘deeply ingrained in the religious cultural fabric of Byzantium.. -
Rome. the Etymological Origins
ROME.THE ETYMOLOGICAL ORIGINS Enrique Cabrejas — Director Linguistic Studies, Regen Palmer (Barcelona, Spain) E-mail: [email protected] The name of Rome was always a great mystery. Through this taxonomic study of Greek and Latin language, Enrique Cabrejas gives us the keys and unpublished answers to understand the etymology of the name. For thousands of years never came to suspect, including about the founder Romulus the reasons for the name and of his brother Remus, plus the unknown place name of the Lazio of the Italian peninsula which housed the foundation of ancient Rome. Keywords: Rome, Romulus, Remus, Tiber, Lazio, Italy, Rhea Silvia, Numitor, Amulio, Titus Tatius, Aeneas, Apollo, Aphrodite, Venus, Quirites, Romans, Sabines, Latins, Ἕλενος, Greeks, Etruscans, Iberians, fortuitus casus, vis maior, force majeure, rape of the Sabine, Luperca, Capitoline wolf, Palladium, Pallas, Vesta, Troy, Plutarch, Virgil, Herodotus, Enrique Cabrejas, etymology, taxonomy, Latin, Greek, ancient history , philosophy of language, acronyms, phrases, grammar, spelling, epigraphy, epistemology. Introduction There are names that highlight by their size or their amazing story. And from Rome we know his name, also history but what is the meaning? The name of Rome was always a great mystery. There are numerous and various hypotheses on the origin, list them again would not add any value to this document. My purpose is to reveal the true and not add more conjectures. Then I’ll convey an epistemology that has been unprecedented for thousands of years. So this theory of knowledge is an argument that I could perfectly support empirically. Let me take that Rome was founded as a popular legend tells by the brothers Romulus and Remus, suckled by a she-wolf, and according to other traditions by Romulus on 21 April 753 B.C. -
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, -
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). -
The Vestal Virgins' Socio-Political Role and the Narrative of Roma
Krakowskie Studia z Historii Państwa i Prawa 2021; 14 (2), s. 127–151 doi:10.4467/20844131KS.21.011.13519 www.ejournals.eu/Krakowskie-Studia-z-Historii-Panstwa-i-Prawa Zeszyt 2 Karolina WyrWińsKa http:/orcid.org/0000-0001-8937-6271 Jagiellonian University in Kraków The Vestal Virgins’ Socio-political Role and the Narrative of Roma Aeterna Abstract Roman women – priestesses, patrician women, mysterious guardians of the sacred flame of goddess Vesta, admired and respected, sometimes blamed for misfortune of the Eternal City. Vestals identified with the eternity of Rome, the priestesses having a specific, unavailable to other women power. That power gained at the moment of a ritual capture (captio) and responsibilities and privileges resulted from it are the subject matter of this paper. The special attention is paid to the importance of Vestals for Rome and Romans in various historic moments, and to the purifying rituals performed by Vestals on behalf of the Roman state’s fortune. The study presents probable dating and possible causes of the end of the College of the Vestals in Rome. Keywords: Vesta, vestals, priesthood, priestesses, rituals Słowa kluczowe: Westa, westalki, kapłaństwo, kapłanki, rytuały Vesta and her priestesses Plutarch was not certain to which of the Roman kings attribute the implementation of the cult of Vesta in Rome, for he indicated that it had been done either by the legendary king- priest Numa Pompilius or even Romulus, who himself being a son of a Vestal Virgin, according to the legend, transferred the cult of the goddess from Alba Longa,1 which was contradicted by Livy’s work that categorically attributes the establishment of the Vestal Virgins to Numa by removing the priesthood structure from Alba Longa and providing it with support from the state treasury as well as by granting the priestesses numerous privileges”.2 Vesta, the daughter of Saturn and Ops became one of the most important 1 Plut. -
Omens in Regime Change
Omens versus Merit in Regime Change: How an Emperor Retains Power A Thesis Submitted to the Department of Classical Studies at the University of Michigan by Inna Dykman April 2008 Acknowledgements First and foremost I would like to make it clear that none of this would have been possible without the help of Professor David Potter. Were it not for him, I would still be wandering around the library. He guided me through the disciplines of history and classics with which I was mostly unfamiliar and showed me just how much fascinating scholarship there is. I hope I have done him justice as my advisor. Second, I must thank my boyfriend, James, who has put up with me for the past year. Not only did he spend one whole day proofreading and trying to understand what I was talking about, but he spent many days listening to my whining and frustration. I let myself be distracted by him a fair few times to play a game of poker or watch a movie when I should have been working, but he was the one who made me sit down and write all the other times. His love and support led me in large part to believe I was capable of such a thing at all. The rest of my family was also greatly responsible for encouraging me and listened to more than its fair share of whining as well. They have pushed me all my life to engage in this world of academia, and while my thesis contains many fewer equations and lab results than they might have liked, it would never have come into existence if they had not known that this was the world I would so enjoy. -
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. -
Greenfield, P. N. 2011. Virgin Territory
_____________________________________ VIRGIN TERRITORY THE VESTALS AND THE TRANSITION FROM REPUBLIC TO PRINCIPATE _____________________________________ PETA NICOLE GREENFIELD 2011 Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy Department of Classics and Ancient History The University of Sydney ABSTRACT _____________________________________ The cult of Vesta was vital to the city of Rome. The goddess was associated with the City’s very foundation, and Romans believed that the continuity of the state depended on the sexual and moral purity of her priestesses. In this dissertation, Virgin Territory: The Vestals and the Transition from Republic to Principate, I examine the Vestal cult between c. 150 BCE and 14 CE, that is, from the beginning of Roman domination in the Mediterranean to the establishment of authoritarian rule at Rome. Six aspects of the cult are discussed: the Vestals’ relationship with water in ritual and literature; a re-evaluation of Vestal incestum (unchastity) which seeks a nuanced approach to the evidence and examines the record of incestum cases; the Vestals’ extra-ritual activities; the Vestals’ role as custodians of politically sensitive documents; the Vestals’ legal standing relative to other Roman women, especially in the context of Augustus’ moral reform legislation; and the cult’s changing relationship with the topography of Rome in light of the construction of a new shrine to Vesta on the Palatine after Augustus became pontifex maximus in 12 BCE. It will be shown that the cult of Vesta did not survive the turmoil of the Late Republic unchanged, nor did it maintain its ancient prerogative in the face of Augustus’ ascendancy. -
Myth and Historical Facts About Rome and the Huns Leader Attila
INTERNATIONAL JOURNAL OF ENVIRONMENTAL & SCIENCE EDUCATION 2016, VOL. 11, NO. 12, 5299-5310 OPEN ACCESS Myth and Historical Facts About Rome and the Huns Leader Attila Anar T. Sadyrovaa, Muratbek M. Imangazinova, Saylauhan K. Kozhagulova, Gulmira S. Suleimenovaa and Arailym A. Amanzholovaa aZhetysu State University named after Ilyas Zhansugurov, Taldykorgan, KAZAKHSTAN ABSTRACT The article reviewed the history of Rome and Attila, their influence on the political and social situation in Europe. The aim of the article is to study the origins of Rome, its crisis and destruction. It also considers the impact on the collapse of the Empire, the impact that Attila had on the destruction of Rome and the analysis of Attila as a political and military leader, his history, heritage and influence on the cultures of European and Turkic people. The article also tells about the life of the Huns. The principles of historicism, objectivism, dialectical unity of the historical and logical are applied in the article, as well as the comparative-historical and historical-analytical methods. Abstraction and generalization were applied from the general methods of scientific knowledge. The analysis of foreign and domestic historians is undertaken, and the folklore of European countries, in particular the North German and Norse tribes is considered in the article. The results of the article show social, economic and political factors that influenced the emergence and decline of Rome, describe Attila's personality as a prudent and cruel leader, and the motives that drove him like a lust for power and expansionist views. The formation of Attila as a legend contributed to European militarized tribes, as well as his pursued policy of cult of personality. -
Sexual Uirtue 0N D,Isplalt I: the Cults of Pudicitia
CHAPTER I Sexualuirtue 0n d,isplaltI: thecults of pudicitia and honoursfor w0men pulcherrima. forma,maximum decus''' Pudicitia The loveliest form of beaury the greatestadornment pudicitia (Senecato hismother Helvia) celebrated and This book begins with a chapter about pudicitia as publicly its association rewarded in Roman sociery.A striking asp ectof pud'icitiawas community, both with public and visual displayby -"iried wornen to rhe their cultivation throrrgh their appear"rr.. and demeanour and through manifestationof of pudicitiaas a goddess.This first chapter exploresthe as playing pudicitia as p.ironified abstractvirtue, a goddessdescribed " own shrines,cult an active role in the lives of ancient Romans,with her association statuesan4 cult. It introduces k.y themes such as pudicitia's the boundaries with marriedwomen, public display,and the negotiationof that lend of social status.The chapte, exposessome of the tensions "lro its dangerous this ideal of displayingpudicitia Ltsfrisson: its elusiveness; in the face proximity to, arrd ,tr"i.r.d relationshipwith, beauty; its fragiliry of suspicionand gossiP. to pudicitia was a personal qualiry that needed to be displayed .and woman (and seen by others. Roman ,o.i.ry d..rrr"tded that a married must strive particularly one involved in celebrating the cult of pudicitia) in her to display the qualiry of pudicitia ro ih. resr of the communiry forth from a marriedwoman; it would person.Ideally fudici'tio*Luld shine Seneca turn headswhen she walked d.ownthe street.As the philosopher a woman is writes to his mother Helvia, the most befitting ornamenr for kind of pudicitia:'in you is seenthe unique ornament, the most lovely 'The man in the L.".r.yr, the gr.",.r, glory - pudiiirir' .' most fortunate , end of this chapter,belorn''.I here Sen. -
Ancient Coin Images on Modern Coins
Ancient Coin Images on Modern Coins History of coin art can be traced consistently from ancient to modern times. Images of animals followed the first amorphous symbols. Then came the first depictions of gods and goddesses, and finally, rulers themselves appeared on their coins: after their death, at first, but very soon during their lifetime. The following coins, however, do not primarily bear the images of sovereigns. They first and foremost show images of women: of women from ancient times, followed by their counterparts from modernity. As the comparison shows, surprisingly little has changed in the meantime… 1 von 27 www.sunflower.ch Kingdom of Macedonia, Alexander III the Great (336-323 BC), Stater, 330-323 BC, Amphipolis Denomination: Stater Mint Authority: King Alexander III of Macedon Mint: Amphipolis Year of Issue: -330 Weight (g): 9 Diameter (mm): 19.0 Material: Gold Owner: Sunflower Foundation This stater was issued by Alexander the Great. The obverse depicts the Greek goddess Athena wearing a Corinthian helmet, while the reverse shows a Nike, the Greek personification of victory. One of Alexander's many achievements was the establishment of a single currency in his huge realm. These "imperial coins" replaced the wide variety of local issues. Only the Romans were to achieve something like that in their empire again. 2 von 27 www.sunflower.ch Subalpine Republic, 20 Francs (Marengo) Year 10 (1800- 1801) Denomination: 20 Francs (Marengo) Mint Authority: Subalpine Republic Mint: Turin or Paris Year of Issue: 1801 Weight (g): 6.44 Diameter (mm): 23.0 Material: Gold Owner: Sunflower Foundation In 1800, the French army under Napoleon Bonaparte conquered northern Italy.