By Jörg Rüpke
A entire remedy of the numerous symbols and associations of Roman faith, this spouse locations some 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 alterations 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 ancient contexts
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Additional resources for A Companion to Roman Religion
Narratives are an important medium, for example in historiography or epic (chapter 10); images could appear on coins (chapter 11), on reliefs (chapter 12), or independently as sculptured statues (chapter 15); and conventions of representation, of the use, and of the audience vary from genre to genre. Rituals (part III), too, are an important – perhaps the most important – means of not only communicating with the gods but demonstratively, publicly performing this communication, of defining the respective god by the strategy and content of the communicative approach (animal or vegetable sacrifice, female or male name, choice of time and place).
This lack of scholarly activity, combined with the movement of Rome to Constantinople, killed further scholarship in the west. But consider Constantinople as famous repository for classical texts, and the activities there of John Lydus (sixth century). He may have seen a relatively complete Cincius, because the majority of the Latin authors proffering religion references to Cincius parallel each other, while most of Lydus’ citations of Cincius are not otherwise cited. 68). Changing east–west dynamics meant changing scholarly interests.
To return and recapitulate, Labeo points to substantial scholarly interest in Roman religion, an interest which his contemporary Censorinus may have shared through demonstrable use of Suetonius’ lost De anno Romanorum (On the Year of the Romans), but they remain the sole exemplars of such interest in his era, and this accords with the period’s general tendencies and contrasts with earlier eras. In general, the patristic authors as they prosecute their polemical agenda present occasional bits of information as mere snippets of indifferent probative value hastily culled from larger works; Tertullian may constitute a significant exception (see chapter 31 in this volume).