By Jörg Rüpke
A complete remedy of the numerous symbols and associations of Roman faith, this spouse areas a number of the non secular symbols, discourses, and practices, together with Judaism and Christianity, right into a greater framework to bare the sprawling panorama of the Roman faith.
- An cutting edge creation to Roman faith
- Approaches the sphere 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 background of spiritual motifs on cash and household/everyday utensils
- Presents Roman faith inside of its cultural, social, and ancient contexts
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Extra resources for A Companion to Roman Religion
Changing east–west dynamics meant changing scholarly interests. Christians no longer viewed “paganism” as a major threat and no longer conned texts for polemical material. Instead, Christian scholarship turned to the various “heresies” within Christendom and the encroachments of Islam. Certainly, “pagan” texts could be useful antiquarian relics, patriotic reminders of Romanitas, and justification for contemporary politics (Charlemagne) and the educational system (trivium, quadrivium). But those uses required no scholarship, merely anthologies, and thus came mistakes, often obscenely egregious as in the eighth-century Merovingian claim that Venus was male (Levison 1946: 302–14).
To say the same for the architecture of sanctuaries is neither contradicted by the evidence nor massively supported. We can suppose that many characteristics of the gods, the fascination of statuary and anthropomorphic representation, were shared. The very few longer non-Latin texts demonstrate surprising similarities in calendrical practices (the Etruscan tegula Capuana from the fifth century bc) or in priestly organization and ritual detail (the Umbrian tabulae Iguvinae from the second ACTC01 24/04/2007 04:48PM Page 3 Roman Religion – Religions of Rome 3 to first centuries bc).
10–13 L) of the Augustan period, showing a lexicographer attending to this combined religious and topographical issue. Compare, too, Lucius Cincius (first century bc), absent in Gellius (supra), surely knowledgeable on the fauissae (GRF 11), who definitely authored ACTC02 24/04/2007 04:49PM Page 14 14 C. Robert Phillips, III treatises on lexicography, topography, and politics as well as Roman religion. Fourth, the range of ancient scholarly debate on an issue remains unknowable, thus the fauissae and the various fragments on the Novensides (GRF Cincius 22, Cornificius 8, Stilo 22).