Classificare L'antichità: I Grandi Corpora

Total Page:16

File Type:pdf, Size:1020Kb

Classificare L'antichità: I Grandi Corpora Franco Cambi (Landscape Archaeology, University of Siena) Antonio Arrighi (Azienda Agricola Arrighi, Island of Elba) The Wine of the Romans, between landscape, technology and taste…an interesting experiment Wine at the origins of Roma King Numa Pompilius (2nd king of Rome 753-673 BC) is attributed to have made a law forbidding women to drink wine -Vinalia Rustica. A rustic harvest festival celebrated on 19th August, conducted by the “Flamen Dialis” [the high priest of Jupiter (The most important of all priests and the only one entitled to a seat in the Senate)] - Meditrinalia. The end of the Grape harvest consisting of many festiviteis exhalting the medicinal properties of wine. - Vinalia priora . A wine festival, the end of the winemaking process and the beginning of its consumption (23rd April). VINUM – VENENUM – VENUS Vinalia priora (23rd April ) were festivities dedicated to Venus. Wine was considered dangerous because it lowered inhibitions and promoted promiscuity. The connection with sexualtity explained why King Numa forbade women to drink it. Wine in the Archaic Period In actual fact, the number of wine amphorae and symposium vases found in many female tombs show that women drank quite alot!, whatever Numa thought. The ban did not concern all types of wine but only the purest (temetum) which was reserved for sacrificial libations. Wine made from grapestalks, raisin wine, and so forth could instead be drunk freely. The ban on pure wine is explained by the fact that this was destined for Jupiter and that women were excluded from direct relationship with Jupiter while in other cults (Bona Dea) they could do it safely. Double regulation of wine:-pure: reserved for men (priests, magistrates, “paterfamilias” head of family) for sacrifices to Jupiter (Vinalia) and as a drug (Meditrinalia) -Manipulated or imported wines, were considered as goods of prestige for which religious prohibitions were not valid. Therefore women could participate fully in the consumption of wine in virtue of their status as members of the aristocracy. Wine in the Archaic Period Press with vessel containing the grapes Counterweights Corinthian Amphora in which the must is collected A Skyphos (greek drinking cup) from Attica with figures in black representing a scene of winemaking (late VI – early V centuries BC) Wine in the Classic Period Significant elements of this depiction of the mid-fifth century: the basket with the harvested grapes, the crushing with feet in a special wicker container, the must running out into the basin below, an amphora depicted bottom centre. Catonian Winepress (II century BC.) The Roman Food Calendar Fornacalia. The roasting of barley. mid February Terminalia. [Dedicated to the God Terminus at the end of the Roman year,] 23 Feb Cerealia. [Dedicated to Grain goddess Creres] 12 - 19 April Vinalia priora, 23 April [the blessing of the previous vintage and asking for good weather till next harvest] Robigalia, 25 April [to protect grain fields from disease] Vinalia rustica, 19 August [celebrating the grape harvest, vegetable growth and fertility] Opiconsivia, 25 August [honouring Ops the goddess of “plenty”] Meditrinalia, 11 October [celebrating (and drinking) the new vintage and its medicinal properties] Wine in the Roman Era Unit of measurement Amphora (or quadrantale). 26 litres Emina. 0,274 litres Sestario. 0,57 litres Congio. 3,28 litres Urna. 13,10 litred Culleo. 20 amphorae (520 litres) Wine in the Roman Era A few questions from the great French Archaeologist André Tchernia - Did the Italics of the late Republic and the first Empire all drink wine? - Did they all drink the same wine? - Wine is a fundamental element. The gods Ceres and Libero provide the products necessary for life. - Horace: bread, wine, legumes, this is what is necessary to live. - Inscription: “pauperis cena pane, vinu, radic” [Bread, wine and radishes are the dinner of the poor] (CIL III, 14114, 13; CIL IX, 2689 = ILS 7478*) [*Roman measurements concerning wine] Types of Wine Posca: a drink made of water and vinegar or acidulated water with a small amount of grape juice destined to become vinegar. Corresponds to the French piquette. “Posca does not cause drunkenness” (Plaut. Mil. 386) Posca was consumed by soldiers: The Crucifiction(Matthew 27,48) [The drink offered to Christ on the cross by the roman soldier was not vinegar but his own ration of wine] Lora. Acidic wine obtained by running water over what was left of the the grapes after pressing. Classified as vina operaria [working man’s wine] Wine in the Roman Era Liqueur wines: wines rich in sugars and with a higher alcohol content and “cooked” wines, obtained by boiling the must. The operation allowed the improvement of mediocre wines, which were not suitable for preservation(Pliniy, n.h. 14, 102-104). Defrutum. A wine obtained by boiling the must reducing it by half. Sapa. Must boiled to a third of its original volume Mulsum. Wine with honey(Col., r.r. 12, 41; Palladio, 11, 71). A blend of 13 litres of fine wine and 3 kilos of honey, suitable for meals but above all for “gustationes” (Roman aperitif). Wine Comsumers in the Roman Era Dis everybody drink wine? Orazio's vilicus (bailiff of his farm) had no wine. A situation common to many inland areas of ancient Italy, perhaps rich from an agronomic point of view but unsuitable for viticulture, or far from markets and ports. Terms of comparison: litres on average per person per year Italy, 1930. 100 litres (0.27 litres per day) Palermo, 1580. 83 litres. Palermo, 1650. 137 litres. Rome, 1630 -1812. 280-200 litres. Florence, XIV century. 248-293 litres. Genoa, XIV century. 286 litres. Siena, XIV century. 419 litres 450 419 400 350 293 280 300 286 XIV 248 250 XIV2 1580-1630 200 137 137 100 1650 150 40 1930 100 Oggi 0 0 0 1930 50 0 0 0 0 0 1580-1630 XIV Wine in the Roman Era A projection on the consumption of wine in Rome. Considering: 35% men 30% women, who should drink half the amount 35% boys, who should not drink wine at all Consumption predictable: between 146 litres per year per inhabitant of free status (0.80 per day) and 182 litres (1.08). These figures are lower than those recorded in the Tuscan Middle Ages. Population of Rome:Lowest calculation: 700,000 inhabitants = 1,000,000 / 1,250,000 hectolitres minimum consumption High calculation: 1,000,000 inhabitants = 1,450,000 / 1,800,000 hectoliters Paris, end of XVIII: 600,000 inhabitants = 730,000 hectolitres of wine + 54,000 of beer In comparison Rome actually had a fabulous consumption How much wine did they drink? Horace drank a “sestario” of wine a day (= 0.54 liters). For the austere Augustus this was the maximum limit measure. The pleasure-loving poet Martial got drunk with 10 “quincunces” (2.27 litres !!!). In the inscription of Aesernia (CIL VI, 10234 = ILS 7213) it says: Habes vini unum (sextarium) , panem ... (you can get a sextarium of wine, bread…all at the cost of one aes [bronze coin, the lowest in value]. Wine in the Slave’s diet The slaves of Cato: -1 emina (0.27 litres) in Autumn- Winter. -2 eminae in the Spring. -3 eminae (0.81) between Spring and Summer. The increase was proportional to that of grain rations and the greatest expenditure of energy in periods when work in the countryside was more intense. (A. Tchernia 1986, 21-22) Wine in the Roman Era There were grand crus and other wines, different in quality and social rank. The jurist Ulpian considered the wine of the previous year as old. Few good wines aged and those few had fabulous prices. Athenaeum: the optimal age ranges from 5 to 25 years of aging in amphora, which, sometimes, can be added to the 5 years of aging in dolia. Centenary amphorae were opened on great occasions: -Martial 8, 45, Juvenal 5, 36-37.-Columella (r.r. 3,21, 6-10): -Wines of second quality level were made to age at least a year in order to sell them at a higher price. Contrary to the Middle Ages and Modern times, in Roman times old wine was worth much less than young wine. The famous French “Grand Chateau Lafitte, Latour, Crus” did not appear till the end of 1700. Margaux Barolo Grand crus. Il caso del Falernum Production area. Ager Falernus, the northern part of ancient Campania (Mondragone ...). Today: Falerno del Massico. Pliny (n. 14, 95): "... the wines of overseas maintained their prestige and this up to the time of our grandparents, even when the Falerno had already been discovered ...". The “Grand Crus” of Roman Italy Grand crus. The case of Falernum Praised by: Cicero, Varrone, Diodorus Siculus, Catullus, Virgil, Horace, Livius, Vitruvius, Tibullus, Ovid, Pliny, Martial, Silio Italicus, Statius, Macrobius. Pompeii. "Edone makes it clear: here you can drink for 1 aes; if you pay 2, you can drink a better wine; with 4, you can have Falerno wine "(CIL IV 1679). 1. Caecubum. The production of Caecubum would have been, however, compromised by the microclimatic variations in the soil induced by the excavation of the Neronis canal in the plain of Fondi (Pliny the Elder (n.h., 14, 61) Grand crus. The case of Falernum Three varieties: - Faustianum, middle hill, from the hill territories of Falciano del Massico and Carinola of today. Considered of the most prestigeous quality. - - Caucinum, hill top. - Falernum called “in the plain” (Plin., N.h., 14, 6). - The most ancient archaeological documentation dates back to the beginning of the III century BC - Ateneo (Deipn., I 31, d) quotes as a good wine, the Anadendrite, produced at Capua (Is this the future Falerno?).
Recommended publications
  • The Evolution of the Roman Calendar Dwayne Meisner, University of Regina
    The Evolution of the Roman Calendar Dwayne Meisner, University of Regina Abstract The Roman calendar was first developed as a lunar | 290 calendar, so it was difficult for the Romans to reconcile this with the natural solar year. In 45 BC, Julius Caesar reformed the calendar, creating a solar year of 365 days with leap years every four years. This article explains the process by which the Roman calendar evolved and argues that the reason February has 28 days is that Caesar did not want to interfere with religious festivals that occurred in February. Beginning as a lunar calendar, the Romans developed a lunisolar system that tried to reconcile lunar months with the solar year, with the unfortunate result that the calendar was often inaccurate by up to four months. Caesar fixed this by changing the lengths of most months, but made no change to February because of the tradition of intercalation, which the article explains, and because of festivals that were celebrated in February that were connected to the Roman New Year, which had originally been on March 1. Introduction The reason why February has 28 days in the modern calendar is that Caesar did not want to interfere with festivals that honored the dead, some of which were Past Imperfect 15 (2009) | © | ISSN 1711-053X | eISSN 1718-4487 connected to the position of the Roman New Year. In the earliest calendars of the Roman Republic, the year began on March 1, because the consuls, after whom the year was named, began their years in office on the Ides of March.
    [Show full text]
  • Ego Quidem Semper Cum Probatis Doctrina Et Uitae Integritate Uiris Ita
    [p.647] Amplissimo patri ac illustrissimo linguam et consuetudinem conuertunt. PRINCIPI, EPISCOPO PORTVENSI, CAR. Quibus utrisque, si corporis mihi uires, uel SALVIATO, LILIUS GREGORIUS manus saltem suppeterent (ita enim mihi GYRALDUS, OBSEQVENTISSIMVS hac de re instructa et parata est supellex) SERVVLVS, S.P.D. sperarem me solidis et indissolubilibus argumentis, ualidisque sententiis [p.648] Ego quidem semper cum probatis respondere posse, eorumque ita diluere ac doctrina et uitae integritate uiris ita sensi, infirmare commenta, et plane cauillos, ut et credidi, Deum Optimum Maximum uel plerosque sententiam mutare publice coli debere, et expedire, publicis compellerem, uel saltem iuuentutem non patrum cerimoniis et institutis: priuatim deterrerent a linguae latinae et graece usu, uero pura tantum mente, ac incontaminata: quo minus earum perennibus, consuetisque nec plus sapere quenquam sibi arrogare, studiis operam nauarent. Sed non diffido quam decreta et maiorum instituta per tot alios, et me longe doctiores, et magis firma iam secula per manus subinde tradita corporis ualetudine futuros, qui peruersis permittunt. Quod cum plerique alias, tum ac praeposteris opinionibus sint responsuri, hac in primis nostrorum temporum fece et in bonam uiam reuocaturi: ut nonnihil seruare contempserunt, in uarias sectas, certe iam praestitit Bartholomaeus Riccius, falsaque et impia dogmata inciderunt, in suis de Imitatione libris. Quare nunc ego turbasque plurimas et dissidia in populis his missis, ad te de uariis et multiplicibus concitauerunt. qua ex re praeter sacrificiorum gentium cerimoniis (quae dissensiones passim et uulgo disseminatas, alias magis animi gratia, quam ingenii pacis quoque tranquillitatem et honorum uiribus a me collecta sunt) mittere ciuium ocium ac quietem interturbant, sic constitui, ea in primis ratione, ut nostri ut indies magis magisque seditiones et adolescentes his nugis potius oblectentur, schismata fieri uideamus: ut nunc bella et erudiantur, quam tanto cum periculo plusquam ciuilia, et cognatas acies mittam.
    [Show full text]
  • 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.
    [Show full text]
  • Greek and Roman Mythology and Heroic Legend
    G RE E K AN D ROMAN M YTH O LOGY AN D H E R O I C LE GEN D By E D I N P ROFES SOR H . ST U G Translated from th e German and edited b y A M D i . A D TT . L tt LI ONEL B RN E , , TRANSLATOR’S PREFACE S Y a l TUD of Greek religion needs no po ogy , and should This mus v n need no bush . all t feel who ha e looked upo the ns ns and n creatio of the art it i pired . But to purify stre gthen admiration by the higher light of knowledge is no work o f ea se . No truth is more vital than the seemi ng paradox whi c h - declares that Greek myths are not nature myths . The ape - is not further removed from the man than is the nature myth from the religious fancy of the Greeks as we meet them in s Greek is and hi tory . The myth the child of the devout lovely imagi nation o f the noble rac e that dwelt around the e e s n s s u s A ga an. Coar e fa ta ie of br ti h forefathers in their Northern homes softened beneath the southern sun into a pure and u and s godly bea ty, thus gave birth to the divine form of n Hellenic religio . M c an c u s m c an s Comparative ythology tea h uch . It hew how god s are born in the mind o f the savage and moulded c nn into his image .
    [Show full text]
  • Epigraphic Bulletin for Greek Religion 2011 (EBGR 2011)
    Kernos Revue internationale et pluridisciplinaire de religion grecque antique 27 | 2014 Varia Epigraphic Bulletin for Greek Religion 2011 (EBGR 2011) Angelos Chaniotis Electronic version URL: http://journals.openedition.org/kernos/2266 DOI: 10.4000/kernos.2266 ISSN: 2034-7871 Publisher Centre international d'étude de la religion grecque antique Printed version Date of publication: 1 November 2014 Number of pages: 321-378 ISBN: 978-2-87562-055-2 ISSN: 0776-3824 Electronic reference Angelos Chaniotis, « Epigraphic Bulletin for Greek Religion 2011 (EBGR 2011) », Kernos [Online], 27 | 2014, Online since 01 October 2016, connection on 15 September 2020. URL : http:// journals.openedition.org/kernos/2266 This text was automatically generated on 15 September 2020. Kernos Epigraphic Bulletin for Greek Religion 2011 (EBGR 2011) 1 Epigraphic Bulletin for Greek Religion 2011 (EBGR 2011) Angelos Chaniotis 1 The 24th issue of the Epigraphic Bulletin for Greek Religion presents epigraphic publications of 2011 and additions to earlier issues (publications of 2006–2010). Publications that could not be considered here, for reasons of space, will be presented in EBGR 2012. They include two of the most important books of 2011: N. PAPAZARKADAS’ Sacred and Public Land in Ancient Athens, Oxford 2011 and H.S. VERSNEL’s Coping with the Gods: Wayward Readings in Greek Theology, Leiden 2011. 2 A series of new important corpora is included in this issue. Two new IG volumes present the inscriptions of Eastern Lokris (119) and the first part of the inscriptions of Kos (21); the latter corpus is of great significance for the study of Greek religion, as it contains a large number of cult regulations; among the new texts, we single out the ‘sacred law of the tribe of the Elpanoridai’ in Halasarna.
    [Show full text]
  • 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.
    [Show full text]
  • Head Lines 27 October 2017
    Head Lines 27 October 2017 Facebook: http://www.facebook.com/pages/Cliffview-Primary-School/306158579518208?ref=tn_tnmn Web: www.cliffviewprimary.org.za October is the tenth month of the year in the Julian and Gregorian Calendars and the sixth month to have the length of 31 days. The eighth month in the old Roman calendar, October retained its name (from the Latin ôctō meaning "eight") after January and February were inserted into the calendar that had originally been created by the Romans. In Ancient Rome, one of three Mundus patet would take place on October 5, Meditrinalia October 11, Augustalia on October 12, October Horse on October 15, and Armilustrium on October 19. These dates do not correspond to the modern Gregorian calendar. Among the Anglo-Saxons, it was known as Winterfylleth, because at this full moon (fylleth) winter was supposed to begin. October is commonly associated with the season of autumn, and the colours of October, like orange and brown in the Northern hemisphere and spring in the Southern hemisphere, where it is the seasonal equivalent to April in the Northern hemisphere and vice versa. Admission Registration For 2018 Applications ARE NOW CLOSED. The placement phase will start from 24 July to 29 September 2017. Parents will receive SMS notification or a letter from the school informing them that their application has been successful or otherwise. Those given offers of placement have seven (7) working days to accept or reject the offer. Eco Warrior: Congratulations to Shelby Collyer in Grade 1B who was drawn as our weekly Eco Warrior on 20 October 2017 MySchool Card & Pizza Perfect: Congratulations to Matthew Fourie from Grade 3A for winning the My School Card Pizza Perfect voucher on 20 October 2017 https://www.myschool.co.za/supporter/apply/ Wheelchair Foundation We are still collecting Bottle Tops and Bread Tags.
    [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]
  • Precincts of Venus: Towards a Prehistory of Ovidian Genre Joseph Farrell University of Pennsylvania, [email protected]
    University of Pennsylvania ScholarlyCommons Departmental Papers (Classical Studies) Classical Studies at Penn 2005 Precincts of Venus: Towards a Prehistory of Ovidian Genre Joseph Farrell University of Pennsylvania, [email protected] Follow this and additional works at: http://repository.upenn.edu/classics_papers Part of the Classics Commons Recommended Citation Farrell, J. (2005). Precincts of Venus: Towards a Prehistory of Ovidian Genre. Hermathena, 177/178 27-69. Retrieved from http://repository.upenn.edu/classics_papers/158 This paper is posted at ScholarlyCommons. http://repository.upenn.edu/classics_papers/158 For more information, please contact [email protected]. Precincts of Venus: Towards a Prehistory of Ovidian Genre Disciplines Arts and Humanities | Classics This journal article is available at ScholarlyCommons: http://repository.upenn.edu/classics_papers/158 Precincts of Venus: towards a prehistory of Ovidian genre by Joseph Farrell 1. Introduction One of the characteristically Ovidian themes in contemporary Latin studies is the plasticity of genre and the inventiveness with which Roman poets address generic concerns. Coming to terms with this problem has greatly advanced recent work on Latin poetry. In particular, our heightened ability to appreciate the shimmering ambiguity of Ovidian genre has led to a much more productive model for practising the hermeneutics of indeterminacy than had been current in Latin studies. Another recent gain has been an increased understanding of Ovidian genre in its historical
    [Show full text]
  • Post Scriptum: a Number of Observations, with Hindsight
    Post Scriptum: A Number of Observations, with Hindsight Astronomia Etrusco-Romana was first published in Italian in 2003, following Astronomy and Calendar in Ancient Rome—The Eclipse Festivals in 2001, and Le Feste di Venere—Fertilità femminile e configurazioni astrali nel calendario di Roma antica in 1996. In nigh on a decade of ‘‘crazy, desperate’’ study, as Giacomo Leopardi would have it, I have reconstructed a solid framework of the Roman calendar’s astronomical underpinnings, especially the Numan calendar. Stars, Myths and Rituals in Etruscan Rome makes only minimal adjustments to this framework, as well as adding some interesting elements to the fray. Over this time—and at long last—there has been a radical change in our understanding of man’s relationship with the heavens during the time of Rome’s early kings. The eighth century BCE calendars that have survived the centuries are no longer viewed as the basic calendars of an agricultural and pastoral society, lacking in any consideration for heavenly phenomena or the movements of heavenly bodies; calendar feast days are no longer considered simple anniversaries of natural events, such as storing away grain or lambing time. On the contrary, the Romulean calendar demonstrates an awareness of a number of significant celestial phenomena, while the Numan calendar and cycle are a highly advanced—indeed, close to perfect—mechanism for monitoring observable movements in the solar system. The end result of this research is a demonstration not just that Romans in Augustus’ day were mistaken in their belief—asserted time and time again by Ovid, our best witness1—that Romans were uninterested in and had no understanding of astronomy.
    [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 Roman Rose. an Anthropological Approach
    Iskolakultúra Iskolakultúra Online, 2, (2008) 1-66 Online The Roman rose. An anthropological approach ∗ János Géczi Pannon University, Veszprém, Hungary 1. Introduction Sources prove that the rose was unknown to the inhabitants of the Italian peninsula from the beginning of the first millennium BC all the way to the third century BC, and the Latin name of the plant itself derives from the Greek name. The plant and its everyday and symbolic use appeared as a result of cultural contact, a gift, as it were, of Greek civilization. It appears certain that the plant came to the peninsula not as a result of direct selection, but rather in the company of other cultural items, and in time it became increasingly valued both from a cultic/sacred point of view as well as in terms of hygiene, medicine and nutrition. Considerable material evidence indicates the decline of the old Central Italian heritage and the rise of the Hellenic influence. Contemporary Greek manners of expression, the use of garlands and floral strings as decoration, and the appearance of rosettes in floral motifs all entered layers of Roman society with more open attitudes. The Sarcophagus of Cornelius Scipio Barbatus (3rd century BC, Vatican Museum, Rome) is one of the earliest examples of this mixing of traditions. In contrast to the general custom of burial by cremation, the Scipios placed their deceased in coffins, as did the Etruscans, but in place of the Etruscan bed- or house-shaped sarcophagus they undertook an imitation of a Greek altar. Decorated with elements of Doric and Ionian architecture, the Sarcophagus of Cornelius Scipio Barbatus includes a row of rosettes with single and double layers of petals, some of which contain outward-stretching cupped leaves among the petals.
    [Show full text]