By Jörg Rüpke
A accomplished therapy of the numerous symbols and associations of Roman faith, this better half locations many of the spiritual symbols, discourses, and practices, together with Judaism and Christianity, right into a greater framework to bare the sprawling panorama of the Roman faith.
- An leading edge creation to Roman faith
- Approaches the sector with a spotlight at the human-figures rather than the gods
- Analyzes non secular adjustments from the 8th century BC to the fourth century advert
- Offers the 1st historical past of non secular motifs on cash and household/everyday utensils
- Presents Roman faith inside its cultural, social, and old contexts
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Additional info for A Companion to Roman Religion
12–13) or does it rather reflect an ongoing Roman concern for legal issues in exhumation and reburial (Pliny, Epist. )? We cannot say; the emperor issuing the decree remains anonymous, while the pontiffs as referenced in Pliny gave rulings advisory rather than binding (Wissowa 1912: 402, 513). 71b), through its prohibition on manuring, involves the complexities of what makes a grove sacred (Bodel 1986: 24–9), which we know from other evidence could include such arcana as the legal status of its soil (ILS 4915).
E. Cary). Varro’s Antiquities of Divine Things survived in fragments only (a shorter self-quotation might be found in his On Latin Language 6); the polemical usage of it by the Christians Tertullian, in his To the Nations, and Augustine, in his City of God (books 4–7), give the best idea of its contents and later reception. From the first half of the third century, Minucius Felix’s dialogue Octavius offers another polemical and informed view on early (rather than middle) imperial Roman religion (trans.
At the same time, religion remained independent in a peculiar sense: gods could be asked to move, but not ordered to do so; priesthoods could be presented with candidates, but co-opted them in their own right; the transfer of public property to imported gods was the subject of political decisions, but their rituals were not. ” The dominant Roman model for religion was not expansionist; it was rather absorbing. Numerous “gods” – that class of signs the centrality of which within a set of social interaction makes us term these practices a “religion” – in the forms of statues, statuettes, images, or mere names, were imported, and – what is more – stories about these gods, practices to venerate them, molds to multiply them, knowledge about how to build temples for them, even religious specialists, priests, accompanied them or were invented on the spot.