Celebration of the Classics
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Succeeding Succession: Cosmic and Earthly Succession B.C.-17 A.D
Publication of this volume has been made possiblej REPEAT PERFORMANCES in partj through the generous support and enduring vision of WARREN G. MOON. Ovidian Repetition and the Metamorphoses Edited by LAUREL FULKERSON and TIM STOVER THE UNIVE RSITY OF WI S CON SIN PRE SS The University of Wisconsin Press 1930 Monroe Street, 3rd Floor Madison, Wisconsin 53711-2059 Contents uwpress.wisc.edu 3 Henrietta Street, Covent Garden London WC2E SLU, United Kingdom eurospanbookstore.com Copyright © 2016 The Board of Regents of the University of Wisconsin System Preface Allrights reserved. Except in the case of brief quotations embedded in critical vii articles and reviews, no part of this publication may be reproduced, stored in a retrievalsystem, transmitted in any format or by any means-digital, electronic, Introduction: Echoes of the Past 3 mechanical, photocopying, recording, or otherwise-or conveyed via the LAUREL FULKERSON AND TIM STOVER Internetor a website without written permission of the University of Wisconsin Press. Rightsinquiries should be directed to rights@>uwpress.wisc.edu. 1 Nothing like the Sun: Repetition and Representation in Ovid's Phaethon Narrative 26 Printed in the United States of America ANDREW FELDHERR This book may be available in a digital edition. 2 Repeat after Me: The Loves ofVenus and Mars in Library of Congress Cataloging-in-Publication Data Ars amatoria 2 and Metamorphoses 4 47 BARBARA WElDEN BOYD Names: Fulkerson, Laurel, 1972- editor. 1 Stover, Tim, editor. Title: Repeat performances : Ovidian repetition and the Metamorphoses / 3 Ovid's Cycnus and Homer's Achilles Heel edited by Laurel Fulkerson and Tim Stover. PETER HESLIN Other titles: Wisconsin studies in classics. -
April 1 – a Day with a Long History of European Tradition and Mischief
April 1 – a day with a long history of European tradition and mischief March 30, 2012 By U.S. Army Europe Public Affairs Tweet HEIDELBERG, Germany -- April Fool’s Day is this weekend, and that means mischief. Social Media Facebook But where did it all begin? Across Europe there are many explanations for this day of pranks, and many ways of…er…celebrating…the day. Twitter Flickr Here are some bits of European April Fool’s lore and lunacy: YouTube Some historians suggest that the tradition began with ancient festivals such as Hilaria, celebrated by the Romans at the end of March and Saturnalia in late December, both of which included celebrations involving play acting and costumes. Some speculate that the day was once tied to the vernal equinox -- the first day of spring in the northern hemisphere -- when Mother Nature fooled people by sending them changing, unpredictable weather. British folklore traces April Fool’s Day to the Gotham, the “town of fools” in Nottinghamshire. Legend has it that because 13th-century tradition made any road used by the king public property, the citizens of Gotham spread a false story designed to stop King John from passing through their town. The king found out about their deception, however, and sent a messenger to the town to demand an explanation. What the messenger found in Gotham was a town that appeared to be engaged in foolish activities such as drowning fish or attempting to cage birds in roofless pens. Of course it was all an act, but it tricked the king, who declared Gotham too foolish to punish. -
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. -
The Recollections of Encolpius
The Recollections of Encolpius ANCIENT NARRATIVE Supplementum 2 Editorial Board Maaike Zimmerman, University of Groningen Gareth Schmeling, University of Florida, Gainesville Heinz Hofmann, Universität Tübingen Stephen Harrison, Corpus Christi College, Oxford Costas Panayotakis (review editor), University of Glasgow Advisory Board Jean Alvares, Montclair State University Alain Billault, Université Jean Moulin, Lyon III Ewen Bowie, Corpus Christi College, Oxford Jan Bremmer, University of Groningen Ken Dowden, University of Birmingham Ben Hijmans, Emeritus of Classics, University of Groningen Ronald Hock, University of Southern California, Los Angeles Niklas Holzberg, Universität München Irene de Jong, University of Amsterdam Bernhard Kytzler, University of Natal, Durban John Morgan, University of Wales, Swansea Ruurd Nauta, University of Groningen Rudi van der Paardt, University of Leiden Costas Panayotakis, University of Glasgow Stelios Panayotakis, University of Groningen Judith Perkins, Saint Joseph College, West Hartford Bryan Reardon, Professor Emeritus of Classics, University of California, Irvine James Tatum, Dartmouth College, Hanover, New Hampshire Alfons Wouters, University of Leuven Subscriptions Barkhuis Publishing Zuurstukken 37 9761 KP Eelde the Netherlands Tel. +31 50 3080936 Fax +31 50 3080934 [email protected] www.ancientnarrative.com The Recollections of Encolpius The Satyrica of Petronius as Milesian Fiction Gottskálk Jensson BARKHUIS PUBLISHING & GRONINGEN UNIVERSITY LIBRARY GRONINGEN 2004 Bókin er tileinkuð -
An Encoded Saturnian Theme Peter Mark Adams
The Sola-Busca Tarocchi An Encoded Saturnian Theme Peter Mark Adams The Sola-Busca is a Ferrarese tarocchi produced at the court of the House of Este, Dukes of Ferrara, Reggio and Modena, and dating from 1491. It is the earliest complete deck of tarocchi cards in existence and its fine detail is attributable to its production from copper engraving plates. The Sola-Busca disguises its true import beneath historical narratives derived from Plutarch, Livy and the Alexander Romance literary tradition; but this carefully prepared ‘surface’ has been rendered unstable and polysemous by the systematic use of ambiguity in the spelling of names and the presence of symbolic counters that point towards deeper, occulted levels of meaning. Trump XVIII Lentulo depicts a figure placing a large, freestanding liturgical candle upon an altar with his left hand, whilst his right hand grips his beard. The figure is richly dressed in a long, single-piece gown whose opulence stands out amongst the austere military-style dress of the majority of trumps. The strange arrangement of the head covering is suggestive of an ancient cap known as a pilleus rather than hair. What does this attention grabbing display portend? In Book XIV of Martial’s Epigrams, On the Presents Made to Guests at Feasts, we learn, “Now, while the knights and the lordly senators delight in the festive robe (Latin: synthesibus), and the cap of liberty (Latin: pillea) is assumed by our Jupiter; and while the slave, as he rattles the dice-box, has no fear of the Aedile … what can I do better, Saturn, on these days of pleasure, which your son himself has consecrated to you”. -
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 . -
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. -
Varro's Roman Seasons
HAL, Submitted 30 November 2019 Varro's Roman Seasons A. C. Sparavigna1 1 Dipartimento di Scienza Applicata e Tecnologia, Politecnico di Torino, Torino, Italy The four seasons of the Roman calendar, as described by Marcus Terentius Varro, are different from our seasons, in the sense that they start on days which differ from those that we are using today. In his Books on Agriculture, Varro shows that the Roman seasons started on the Cross Quarter-days instead than on the Quarter-days of the year as it happens today. Besides the classic subdivision in four parts, in the Books on Agriculture we can also find the year divided into eight parts, that is eight seasons having quite different lengths. In our discussion of Varro's seasons we will compare the days he mentions for the separation of seasons to the Cross Quarter- and Quarter-days that we find in Celtic calendars. Keywords: Chronology, Roman Chronology, Julian Calendar, Celtic festivals. DOI:10.5281/zenodo.3559524 Marcus Terentius Varro (116 - 27 BC) was a Roman scholar and writer. In his political career, he became tribune of the people, quaestor and curule aedile. Supporting Pompey, Varro reached the office of praetor [1,2]. He was also one of the members of the commission that carried out the agrarian plan of Julius Caesar for the resettlement of Capua and Campania (59 BC) [2]. During the civil war, Varro commanded one of Pompey's armies in Spain. After the battle of Pharsalus, he reconciled with Julius Caesar, and Caesar appointed him to oversee the public library of Rome [1]. -
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. -
1 the Festivals Lupercalia, Saturnalia, and Lemuria Were Three of Rome's
1 The festivals Lupercalia, Saturnalia, and Lemuria were three of Rome’s most important celebrations. Each were valuable to the empire, as they celebrated the gods that acted as the stitches of Rome that pulled the diverse parts of the land together. The festivals also dealt with the spirits that were thought to haunt the city, whether it was to dispel them or celebrate their memory. This trio of festivals impacted the development of Rome’s culture and influenced holidays celebrated today. Most importantly, though, while Lupercalia, Saturnalia, and Lemuria each honored various gods and had differing rituals, all of them helped to shape Rome into a dominant empire. Lupercalia is one of the oldest Roman festivals, meant to celebrate love, to purify the city from evil spirits, and to aid with fertility. Celebrated from the thirteenth of February to the fifteenth, Lupercalia dates possibly to before Rome was established as a city. Because it is celebrated to honor the shewolf who nursed Romulus and Remus, the twin founders of Rome, the festival’s name derives from the Latin word for wolf, “lupus” and translates to “wolf festival.” The festival has a number of rites to be performed. The priestly Luperci, who were considered to be brothers of wolves, took command of those rites. The Luperci would only wear goatskins during the festival. There were three sectors of Luperci: the Quinctiliani, the Fabiani, and the Julii (who were created in honor of Julius Caesar). Directed by the Luperci, the festival began with the sacrifice of two male goats and one dog. -
1 7 2 2 244=- Ir°=Giorno=Dp;L=^ Ner La Partecipazione a "Montes"
1722 244=-_ir°=giorno=dP;l=^ ner la partecipazione a "montes" o società con ss ss ss ssssss s ±s ss ss ss ss ss ss ssssss ss ss ssssss ss sssssa ss ss • ss SS SS • ss •ssss ss =t = = B=•=ss pianti dei soffietti a corda o mantici. ±s -ss ss ss ss ss=ssss ss = ss ss = = ss ss = ss ss ss ss sz ss ss ss ss ss = ss ss te ss = ss ss ss ss a) - 11° giorno del mese lunare del Dicembre - Di notte: III ante Idus decembres m settima nottata del "novilunio" del Dicembre (fronae) - Di giorno: Nefastus Parentalis * giornata di lavori non obbliga tori di preparazione e di riat tamento. Note e qualifiche della giornata: - Agonalia (Fasti precesarei anziati ed altri Pasti epigrafici) - Agonium - Agones - Agonia (Negli autori) - Septimontium (Fasti guidizzolensi) - Septimontia (Festi filocaliani) [ Nei Fasti di Polemio Silvio il "Septimontium" è segnato per errore al 12° giorno di questo mese = = J - Inuus (Fasti amiternìni) 1723 Per "Agonalia.igoniuni.Agone8.Agonia" per "Sept.iTOPtiutn, Septimontia", (montes, hostiae, ^ictimae,sacrificium) vedi: Confr. al 9° giorno del mese lunare dello "Ianoarius" § 49 b c = = • Confr. al 17° giorno del roese lunare del "Martina" = 85 c d ed al 21° giorno del mese lunare del "Maius" • = • m Confr. § 123 - Confr. anche: ^ 32 IV Confronta: b c; 32 V; 32 Vili h. VARRONE, De 1.1., 5,41; 5,46-54; 6,12; 6,14; 6,23 PLUTARCO, Qmiest. ro*?»an. 69 FESTO e PIOLO "agonia*","agoniura","agonalia", "agones","agonia","Septimontio","Septimontium1 LYDO, Fraam. Caseol., 118 TERTULLIANO, De Idol., COLUMELLA, De r.r.,2,10,8 PALLADIO, De r.r.,13,1 C.I.L., al giorno MANCINI, al giorno VACCAI: Agonalia: 21,31,41,48,118,120,121,207 Septimontium, 20,21,29,31,121 b) - Le parole "agoniae" "agonium" "agonalia" « Confr. -
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.