Fornromersk religion och mytologi

Classical sculptures, paintings and mosaics, ancient letters, records and artworks all help show how real people lived during one of the cultural peaks of world history. Detailed cross-sections and beautiful drawings of the Colosseum, the Pantheon and other World Heritage sites reveal Roman construction techniques and architectural styles. The poems of Virgil, Horace and Ovid, and prose writers such as Cicero, Seneca and Pliny are still read today. Daily life is explored in contemporary accounts of sports and games in the arenas, work and play at the baths, the theatre, the forum, and the woman's domain of the home.The world of ancient Rome is not only discovered in its grand art and architecture but also in the lives of its citizens, from emperor to slave. Find out more about the scandalous lives of such notorious emperors as Caligula and Nero, and the controversial histories of such leading citizens as Mark Antony, the great general and famous lover, and Pliny the Elder, who died at Pompeii. Slaves were an intrinsic part of many ancient societies but some Roman slaves were educated and promoted, and some were freed and granted citizenship. An empire open to many different cults and beliefs, laws and language, art and architecture, religion and philosophy created an incredible cultural fusion. With its wealth of photographs and illustrations, cross-sections and artworks, this informative and inspiring book will be a constantly illuminating reference in any library.How the Romans lived: an exploration of art, architecture, religion and customs, laws and literature, society and family, culture and lifestyle. Mosaics, paintings and sculpture; poems, plays and prose; amphitheatres, baths and temples; the many gods and goddesses of ancient Rome: all help tell the story of how people lived, worshipped and interacted during one of the cultural peaks of world history. Detailed cross-sections and drawings of the Colosseum, the Pantheon and other beautiful World Heritage buildings reveal Roman construction techniques and architectural styles. Find out about everyday lives and routines in the home for families, women, children and slaves as well as the sometimes shocking lives of notorious emperors as Caligula and Nero and the controversial histories of leading citizens, including Mark Antony and Ovid. An authoritative and accessible text is augmented with 450 photographs, illustrations, maps and diagrams.

Rome's Capitoline Hill was the smallest of the Seven Hills of Rome. Yet in the long history of the Roman state it was the empire's holy mountain. The hill was the setting of many of Rome's most beloved stories, involving Aeneas, Romulus, Tarpeia, and Manlius. It also held significant monuments, including the Temple of Jupiter Optimus Maximus, a location that marked the spot where Jupiter made the hill his earthly home in the age before humanity. This is the first book that follows the history of the Capitoline Hill into late antiquity and the early middle ages, asking what happened to a holy mountain as the empire that deemed it thus became a Christian republic. This is not a history of the hill's tonnage of marble and gold bedecked monuments, but rather an investigation into how the hill was used, imagined, and known from the third to the seventh centuries CE. During this time, the imperial triumph and other processions to the top of the hill were no longer enacted. But the hill persisted as a densely populated urban zone and continued to supply a bridge to fragmented memories of an increasingly remote past through its toponyms. This book is also about a series of Christian engagements with the Capitoline Hill's different registers of memory, the transmission and dissection of anecdotes, and the invention of alternate understandings of the hill's role in Roman history. What lingered long after the state's disintegration in the fifth century were the hill's associations with the raw power of Rome's empire.

The Material Dynamics of Festivals in the Graeco-Roman East explores the various ways in which the experience of civic festivals in the Graeco-Roman East was created and framed by material culture. By the second and third centuries AD, Greek festivals were thriving across the eastern Mediterranean. Much of our knowledge of these festivals, and their associated processions, rituals, banquets, and competitions, comes from material culture-- inscriptions, coins, architecture, and art-works. Yet each of these pieces of material evidence was the result of a conscious act, of what to record, and where and how to record it, with varying patterns discernible across different areas, and in different media. This volume draws attention to the choices made in a variety of different forms of material culture relating to Greek festivals from the Hellenistic to Roman periods, and unpicks the ways in which they encode or forge particular social relationships and power structures, as well as creating senses of community or communication between different groups. These helped to fix ephemeral events into public memory, to present particular views of their significance for the wider community, and to frame the experience of their participants.

During the Roman Republic, any unnatural event occurring in nature--from a talking cow to a hermaphrodite to an earthquake--was deemed a prodigium. A prodigy signaled awareness of a rupture of order not only in nature but in politics and morality. As a result of its cosmic significance, any potential prodigy demanded authentication. Unsurprisingly, prodigies proliferate during political crises, such as the violent times of 56 BCE. What perhaps does occasion surprise is that in the process of expiating a prodigy, the Roman senate monitors each individual step. And yet, despite the hundreds of allusions to prodigies in ancient texts, only one source provides insight into the senatorial process of analysis, assessment, and resolution. That text is Cicero's speech before the senate, De haruspicum responsis ('On the Responses of the Haruspices').On this occasion the senators summon for assistance a group of Etruscan priests (haruspices). Herein lies an apparent paradox: the senate entrusts an elemental decision about divine attitudes to a group of foreign priests from the obscure culture of a long-conquered people. The haruspices duly produce from their books of Etruscan lore a cryptic response. This response--the only version of such a response surviving--became the subject of a speech delivered by Cicero's archnemesis Clodius, detailing how Cicero's return from exile prompted this disruption of the natural world. The next day, Cicero argues in De haruspicum responsis the opposite: in the presence of Clodius, he engages in a character assassination that corresponds with a close line-by-line reading of the response. Cicero teaches the senate how to read Clodius's guilt in the reaction of the natural world.In addition to explicating rhetorical and syntactic features, this commentary details the interplay of Etruscan and Roman religious traditions. During a period of gang violence, arson, and murder, the haruspical response achieves what Cicero, Clodius, and the Roman senate could not have effected unaided: introduce into senatorial deliberations a seemingly objective assessment of divine intention. Through rational political debate, a peaceful natural world is restored, one that rests upon the logical analysis and rhetorical prowess of a Cicero.

This is the first book-length study of the reception of Valerius Flaccus' Argonautica in the epic poems of Silius Italicus (Punica), Statius (Thebaid, Achilleid), and Claudian (De Raptu Proserpinae). It sheds new light on the importance of Valerius' poem and enhances our understanding of the intertextual richness of imperial Latin epic. The readings offered in this book provide new evidence to support the view that Valerius' Argonautica predates the Punica and Thebaid, thus helping to clarify the literary history of the Flavian period (69-96 CE). Stover shows how Silius, Statius, and Claudian use programmatic allusion to the Argonautica to present themselves as Valerius' epic successors. Silius, Statius, and Claudian rework Valerian material to achieve various effects; analysis of these effects is organized by the primary function of allusive interactions, such as 'reversal', 'enrichment', and 'contrast'.This study is essential for scholars of Latin epic poetry. Yet the Greek and Latin of its close readings are translated, making it accessible to all readers interested in intertextuality, comparative literature, and other related topics.

Perpetua was an early Christian martyr who died in Roman Carthage in 203 CE, along with several fellow martyrs, including one other woman, Felicitas. She has attracted great interest for two main reasons: she was one of the earliest martyrs, especially female martyrs, about whom we have any knowledge, and she left a narrative written in prison just before she went to her death in the amphitheater. Her narrative is embedded in a tripartite telling of the arrest and deaths of these martyrs, the Passio Sanctarum Perpetuae et Felicitatis. The other two parts of her tale were written by Saturus, a fellow martyr and probably her teacher, and a nameless editor or confessor, who introduces her circumstances and group and then tells of her death after she stops writing. Her story is steeped in mystery, and every aspect of her life and death has generated much controversy. Some do not believe that she herself could have written the narrative: the circumstances of her imprisonment and the limitations of her ability to write such a rhetorically complex tale are inconceivable. Some believe that her editor was none other then Tertullian, the famous 2nd-3rd century church father and Perpetua's fellow north African. Some, including Augustine, wonder why the feast day was named only for Perpetua and Felicitas and not for her fellow male martyrs. Some believe that these martyr tales were largely fabricated or constructed in order to generate publicity for the early Christians. This book will investigate and try to make sense of all aspects of Perpetua's life, death, and circumstances: her family and life in Carthage, Christians and Romans in Carthage and in the Roman empire in this period, the comparisons of martyrs to athletes, the influence of these martyr tales upon the Acts of the Apostles and the Greek novel, the reactions of later church fathers like Augustine to her story and her popularity, and the gendering of this text.

Rome's Capitoline Hill was the smallest of the Seven Hills of Rome. Yet in the long history of the Roman state it was the empire's holy mountain. The hill was the setting of many of Rome's most beloved stories, involving Aeneas, Romulus, Tarpeia, and Manlius. It also held significant monuments, including the Temple of Jupiter Optimus Maximus, a location that marked the spot where Jupiter made the hill his earthly home in the age before humanity. This is the first book that follows the history of the Capitoline Hill into late antiquity and the early middle ages, asking what happened to a holy mountain as the empire that deemed it thus became a Christian republic. This is not a history of the hill's tonnage of marble and gold bedecked monuments, but rather an investigation into how the hill was used, imagined, and known from the third to the seventh centuries CE. During this time, the imperial triumph and other processions to the top of the hill were no longer enacted. But the hill persisted as a densely populated urban zone and continued to supply a bridge to fragmented memories of an increasingly remote past through its toponyms. This book is also about a series of Christian engagements with the Capitoline Hill's different registers of memory, the transmission and dissection of anecdotes, and the invention of alternate understandings of the hill's role in Roman history. What lingered long after the state's disintegration in the fifth century were the hill's associations with the raw power of Rome's empire.

The mythologies of the world are collective cultural dreams, and as such should be analyzed first from cultural perspectives. How do myths of the ancient Egyptians or Greeks, for instance, reflect the realities of the Egyptian and Greek cultures? When compared, however, mythologies reveal certain universal themes or motifs that point to larger trans-cultural issues such as the place of the human species in creation or the nature of deity as a concept. World Mythology: A Very Short Introduction is organized around the universal motifs. Creation, the Flood, the Hero Quest, the Trickster/Culture Hero, the Pantheons, the High God, the Great Goddess. Veteran mythology scholar David Leeming examines examples of each motif from a variety of cultures--Greek, Egyptian, Norse, American Indian, African, Polynesian, Jewish, Christian, Hindu--treating them as reflections of the cultures that "dreamed" them. He compares and analyzes them, exposing their universal significance and creating a "world mythology."

This is a survey of the religious attitudes reflected in Latin literature from the late Republic to the time of Constantine. Its main theme is the development of the Roman public religion in that period. Within this theme the most pervasive issue is the relationship between Roman religion and morality. Though the link between the two is shown to be closer than is often supposed, it was also the case that the rise of such systems as Stoicism and Christianity contributed to a sense of morality more detached from traditional conceptions of the collective well-being of the Roman state. Nevertheless, the old religion continued to flourish and to contribute in numerous ways to the working of Roman society until it was fatally weakened by the political and social crisis of the third century. This crisis, and the tendency of the Roman Empire to depend upon and encourage new sources of support, prepared the way for the emergence of Christianity, first as the religion of the Emperor, and then, after a period in which Christians and pagans were able to co-operate by emphasizing their common beliefs, as the official religion of the Empire.

A recurring and significant theme in ancient Greek literature is that of returns and returning, chiefly - but by no means only - of mythical Greek heroes from Troy. One main, and certainly the most 'marked', ancient Greek word for 'return' is nostos (plural nostoi), from which is derived the English 'nostalgia'. Nostos-related traditions were important ingredients of colonial foundation myths and the theme runs through both ancient Greek prose and poetry from Homer's Odyssey to Lykophron's Alexandra, also leaving traces in the historical record through the archaeological and epigraphical commemoration of nostoi, which played a central part in defining Greek ethnicity and crystallizing personal and communal identities. This volume offers a truly interdisciplinary exploration of the concept of nostos in ancient Greek culture, which draws on its contributors' expertise in ancient Greek (and Roman) history, literature, archaeology, and religion. The chapters examine both literary and material evidence in order to achieve a better understanding of the nature of Greek settlement in the Mediterranean zone, and of sometimes equivocal Greek and Roman perceptions of home, displacement, and returning. The special problems and vocabulary of exile are explored in the long Introduction, which offers an incisive yet accessible overview of the volume's key themes and sets its range of contributions clearly in context: while two chapters are concerned in different ways with emotions and personal identity, making use of the theoretical tool of place-attachment, another demonstrates that failed nostoi can be more interesting than successful examples. Evidential absence can be as important and illuminating as presence, and mythical women, underrepresented in this regard, feature extensively in several chapters, which open up a range of new perspectives on nostos.

Roman Republican Augury: Freedom and Control proposes a new way of understanding augury, a form of Roman state divination designed to consult the god Jupiter. Previous scholarly studies of augury have tended to focus either upon its legal-constitutional effects or upon its role in maintaining and perpetuating Roman social and political structures. This volume makes a new contribution to the study of Roman religion, politics, and cultural history by focusing instead upon what augury can tell us about how Romans understood their relationship with their gods. Augury is often thought to have told Romans what they wanted to hear. This volume argues that augury left space for perceived expressions of divine will which contradicted human wishes, and that its rules and precepts did not permit human beings to create or ignore signs at will. This analysis allows the Jupiter whom Romans approached in augury to emerge as not simply a source of power to be channelled to human ends, but a person with his own interests and desires, which did not always overlap with those of his human enquirers. When human will and divine will clashed, it was the will of Jupiter which was supposed to prevail. In theory as in practice, it was the Romans, not their supreme god, who were bound by the auguries and auspices.

Style and Assemblage in Roman Archaeology proposes a rethinking of the way in which objects, styles, concepts, and people relate in archaeological interpretation, using Egyptian and Egyptian-styled objects from the houses of Roman Pompeii as a case study. Integrating anthropological theories, Mol has developed a critical new method termed relational perception to show how we can better incorporate the messy and intuitive processes of style perception and classification in the Roman past, as well as more generally in archaeological research.The houses of Pompeii yielded many objects that scholars nowadays would label as Egyptian or Egyptianized. They consist of imported and locally produced objects such as figurines, sculptures, furniture, jewellery, mosaics, or wall paintings. The interpretations regarding their presence and meaning have traditionally mostly been drawn without proper contextual analysis or theoretical underpinnings, and even more problematic: the collection and interpretation of artefacts were based on modern scholarly perceptions of what Egypt entails. Mol shows how this particular Western (and colonial) perception and art historical categorization has influenced our idea of Egypt in the Roman world, and how it still affects the interpretation of foreign objects in general. This book examines in detail how 'foreign' objects and styles were integrated in, and shaped, the Roman world and senses of personhood, and serves as an excellent example to illustrate the complexity that should be integral to the processes of archaeological classification and interpretation.

This book reconstructs the values, expectations and representations of priests and priesthoods in ancient Rome from the republic to the early empire. Challenging preconceived assumptions that Rome's priests were important primarily because of their political currency, Roman Priests from Republic to Empire proposes a more nuanced reading of our ancient evidence for these significant men and women. Considering priests from Rome's mythical and legendary past through to the early second century CE, this study demonstrates that the social and moral worth of priests was fundamental to Roman thinking in the late republic and into the early empire. It reasserts the importance of the category of priesthood in ancient Rome, above and beyond other civic or magisterial roles for Romans (for example, those of magistrate or senator), and proves that priests were expected to be of greater moral and social worth than others. Alex A. Antoniou reveals first that there was a Roman vocabulary of virtues which had a particular resonance for Roman priests, which described both the qualities that priests were expected to maintain and the modus operandi of priests within Roman society. Second, this study demonstrates that priests and priesthoods were fundamental to the ways in which Romans both conceptualised Rome's legendary and historical past, and negotiated the challenges and successes of their current circumstances. Ultimately, this study proves that perceptions of the moral worth and virtue of Rome's priests were embedded in Roman socio-ethical discourse.

Historians often regard the police as a modern development, and indeed, many pre-modern societies had no such institution. Most recent scholarship has claimed that Roman society relied on kinship networks or community self-regulation as a means of conflict resolution and social control. This model, according to Christopher Fuhrmann, fails to properly account for the imperial-era evidence, which argues in fact for an expansion of state-sponsored policing activities in the first three centuries of the Common Era. Drawing on a wide variety of source material--from art, archaeology, administrative documents, Egyptian papyri, laws, Jewish and Christian religious texts, and ancient narratives--Policing the Roman Empire provides a comprehensive overview of Roman imperial policing practices with chapters devoted to fugitive slave hunting, the pivotal role of Augustus, the expansion of policing under his successors, and communities lacking soldier-police that were forced to rely on self-help or civilian police. Rather than merely cataloguing references to police, this study sets policing in the broader context of Roman attitudes towards power, public order, and administration. Fuhrmann argues that a broad range of groups understood the potential value of police, from the emperors to the peasantry. Years of different police initiatives coalesced into an uneven patchwork of police institutions that were not always coordinated, effective, or upright. But the end result was a new means by which the Roman state--more ambitious than often supposed--could seek to control the lives of its subjects, as in the imperial persecutions of Christians.The first synoptic analysis of Roman policing in over a hundred years, and the first ever in English, Policing the Roman Empire will be of great interest to scholars and students of classics, history, law, and religion.

Sanctuaries were at the heart of Greek religious, social, political, and cultural life, however, we have a limited understanding of how sanctuary spaces, politics, and rituals intersected in the Greek cities of the Hellenistic and Republican periods. This edited collection focuses on the archaeological material of this era and how it can elucidate the complex relationship between the various forces operating on, and changing the physical space of, sanctuaries. Material such as archaeological remains, sculptures, and inscriptions provides us with concrete evidence of how sanctuaries functioned as locations of memory in a social environment dominated by the written word, and gives us insight into political choices and decisions. It also reveals changes unrecorded in surviving local or political histories. Each case study explored by this volume's contributors employs archaeology as the primary means of investigation: from art-historical approaches, to surveys and fieldwork, to re-evaluation of archival material. Hellenistic Sanctuaries represents a significant contribution to the existing bibliography on ancient Greek religion, history, and archaeology, and provides new ways of thinking about politics, rituals, and sanctuary spaces in Greece.

Tombs and burial customs are an exquisite source for social history, as their commemorative character inevitably expresses much of the contemporaneous ideology of a society. This book presents, for the first time, a holistic view of the funerary culture of Rome and its surroundings during the third century AD. While the third century is often largely ignored in social history, it was a transitional period, an era of major challenges - political, economic, and social - which inspired creativity and innovation, and paved the way for the new system of late antiquity.Barbara Borg argues that during this time there was, in many ways, a return to practices known from the Late Republic and early imperial period, with spectacular monuments for the rich, and a large-scale reappearance of collective burial spaces. Through a study of terraced tombs, élite monuments, the catacomb nuclei, sarcophagi, and painted image decoration, this volume explores how the third century was an exciting period of experimentation and creativity, a time when non-Christians and Christians shared fundamental ideas, needs, and desires as well as cemeteries, tombs, and hypogea. Ambition continued to be a driving force and a determining factor in all social classes, who found innovative solutions to the challenges they encountered.

Historians often regard the police as a modern development, and indeed, many pre-modern societies had no such institution. Most recent scholarship has claimed that Roman society relied on kinship networks or community self-regulation as a means of conflict resolution and social control. This model, according to Christopher Fuhrmann, fails to properly account for the imperial-era evidence, which argues in fact for an expansion of state-sponsored policing activities in the first three centuries of the Common Era. Drawing on a wide variety of source material-from art, archaeology, administrative documents, Egyptian papyri, laws, Jewish and Christian religious texts, and ancient narratives-Policing the Roman Empire provides a comprehensive overview of Roman imperial policing practices with chapters devoted to fugitive slave hunting, the pivotal role of Augustus, the expansion of policing under his successors, and communities lacking soldier-police that were forced to rely on self-help or civilian police. Rather than merely cataloguing references to police, this study sets policing in the broader context of Roman attitudes towards power, public order, and administration. Fuhrmann argues that a broad range of groups understood the potential value of police, from the emperors to the peasantry. Years of different police initiatives coalesced into an uneven patchwork of police institutions that were not always coordinated, effective, or upright. But the end result was a new means by which the Roman state-more ambitious than often supposed-could seek to control the lives of its subjects, as in the imperial persecutions of Christians.The first synoptic analysis of Roman policing in over a hundred years, and the first ever in English, Policing the Roman Empire will be of great interest to scholars and students of classics, history, law, and religion.

Sacrifice dominated the religious landscape of the ancient Mediterranean world for millennia, but its role and meaning changed dramatically in the fourth and fifth centuries with the rise of Christianity. Daniel Ullucci offers a new explanation of this remarkable transformation, in the process demonstrating the complexity of the concept of sacrifice in Roman, Greek, and Jewish religion. The Christian Rejection of Animal Sacrifice challenges the predominant scholarly model, which posits a connection between so-called critiques of sacrifice in non-Christian Greek, Latin, and Hebrew texts and the Christian rejection of animal sacrifice. According to this model, pre-Christian authors attacked the propriety of animal sacrifice as a religious practice, and Christians responded by replacing animal sacrifice with a pure, ''spiritual'' 'worship. This historical construction influences prevailing views of animal sacrifice even today, casting it as barbaric, backward, and primitive despite the fact that it is still practiced in such contemporary religions as Islam and Santeria.Rather than interpret the entire history of animal sacrifice through the lens of the Christian master narrative, Ullucci shows that the ancient texts must be seen not simply as critiques but as part of an ongoing competition between elite cultural producers to define the meaning and purpose of sacrifice. He reveals that Christian authors were not merely purveyors of pure spiritual religion, but a cultural elite vying for legitimacy and influence in societies that long predated them. The Christian Rejection of Animal Sacrifice is a crucial reinterpretation of the history of one of humanity's oldest and most fascinating rituals.

Rufinus' vivid account of the battle between the Eastern Emperor Theodosius and the Western usurper Eugenius by the River Frigidus in 394 represents it as the final confrontation between paganism and Christianity. It is indeed widely believed that a largely pagan aristocracy remained a powerful and active force well into the fifth century, sponsoring pagan literary circles, patronage of the classics, and propaganda for the old cults in art and literature. The main focus of much modern scholarship on the end of paganism in the West has been on its supposed stubborn resistance to Christianity. The dismantling of this romantic myth is one of the main goals of Alan Cameron's book. Actually, the book argues, Western paganism petered out much earlier and more rapidly than hitherto assumed. The subject of this book is not the conversion of the last pagans but rather the duration, nature, and consequences of their survival. By re-examining the abundant textual evidence, both Christian (Ambrose, Augustine, Jerome, Paulinus, Prudentius) and "pagan" (Claudian, Macrobius, and Ammianus Marcellinus), as well as the visual evidence (ivory diptychs, illuminated manuscripts, silverware), Cameron shows that most of the activities and artifacts previously identified as hallmarks of a pagan revival were in fact just as important to the life of cultivated Christians. Far from being a subversive activity designed to rally pagans, the acceptance of classical literature, learning, and art by most elite Christians may actually have helped the last reluctant pagans to finally abandon the old cults and adopt Christianity. The culmination of decades of research, The Last Pagans of Rome overturns many long-held assumptions about pagan and Christian culture in the late antique West.

Steeped in honey, Juventius, your golden eyes, and as sweet too when I press my lips to them - three hundred thousand kisses is not close to enoughFor centuries, evidence of queer love in the ancient world was ignored or suppressed. Even today, only a few, famous narratives are widely known - yet there's a rich literary tradition of Greek and Roman love that extends far beyond this handful of stories. Here, the poet Seán Hewitt and painter Luke Edward Hall collect together, for the first time, forty of the most exhilarating queer tales in the classical canon and bring them newly to life. A ground-breaking anthology that changes the way we see the ancient world - and invites us to reflect on the puritanism of our own - 300,000 Kisses is a riotous celebration of desire in all its forms.

Originally published between 1920-70, The History of Civilization was a landmark in early twentieth century publishing. It was published at a formative time within the social sciences, and during a period of decisive historical discovery. The aim of the general editor, C.K. Ogden, was to summarize the most up to date findings and theories of historians, anthropologists, archaeologists and sociologists. This reprinted material is available as a set or in the following groupings:* Prehistory and Historical EthnographySet of 12: 0-415-15611-4: £800.00* Greek CivilizationSet of 7: 0-415-15612-2: £450.00* Roman CivilizationSet of 6: 0-415-15613-0: £400.00* Eastern CivilizationsSet of 10: 0-415-15614-9: £650.00* Judaeo-Christian CivilizationSet of 4: 0-415-15615-7: £250.00* European CivilizationSet of 11: 0-415-15616-5: £700.00

Religion is a major subfield of ancient history and classical studies, and Roman religion in particular is usually studied today by experts in two rather distinct halves: the religion of the Roman Republic, covering the fifth through first centuries B.C.; and the religious diversity of the Roman Empire, spanning the first four centuries of our era. In Time in Roman Religion, author Gary Forsythe examines both the religious history of the Republic and the religious history of the Empire. These six studies are unified by the important role played by various concepts of time in Roman religious thought and practice. Previous modern studies of early Roman religion in Republican times have discussed how the placement of religious ceremonies in the calendar was determined by their relevance to agricultural or military patterns of early Roman life, but modern scholars have failed to recognize that many aspects of Roman religious thought and behavior in later times were also preconditioned or even substantially influenced by concepts of time basic to earlier Roman religious history. This book is not a comprehensive survey of all major aspects of Roman religious history spanning one thousand years. Rather, it is a collection of six studies that are bound together by a single analytical theme: namely, time. Yet, in the process of delving into these six different topics the study surveys a large portion of Roman religious history in a representative fashion, from earliest times to the end of the ancient world and the triumph of Christianity.

Originally published between 1920-70, The History of Civilization was a landmark in early twentieth century publishing. It was published at a formative time within the social sciences, and during a period of decisive historical discovery. The aim of the general editor, C.K. Ogden, was to summarize the most up to date findings and theories of historians, anthropologists, archaeologists and sociologists. This reprinted material is available as a set or in the following groupings:* Prehistory and Historical EthnographySet of 12: 0-415-15611-4: £800.00* Greek CivilizationSet of 7: 0-415-15612-2: £450.00* Roman CivilizationSet of 6: 0-415-15613-0: £400.00* Eastern CivilizationsSet of 10: 0-415-15614-9: £650.00* Judaeo-Christian CivilizationSet of 4: 0-415-15615-7: £250.00* European CivilizationSet of 11: 0-415-15616-5: £700.00

Andrew R. Dyck ranks among the top Latinists in Ciceronian studies. In this new volume, he offers the first commentary on Cicero’s De Divinatione II in nearly a century. This commentary aims to equip students and scholars of Latin with the kinds of historical and philosophical background and linguistic and stylistic information needed to understand and appreciate Cicero’s text on Roman religion and divination. Dyck situates Cicero’s text in the context of Roman religion in antiquity, and he traces the subsequent reception of the text. The introduction reviews recent interpretations of De Divinatione. Dyck rejects the view that has recently been widespread in Anglophone studies that De Divinatione stages a debate between roughly equal opponents and without the emergence of a clear authorial point of view. Instead he argues that a careful reading shows that Cicero as author is invested in the argument, with the particular aim of countering superstition.Celia Schultz’s earlier volume in this series presented the text and commentary for De Divinatione I. With Andrew Dyck’s companion volume on the second book of De Divinatione, students and teachers are well served with crucial texts from one of Rome’s most famous philosophers, as he considers important Roman practices and beliefs.

Andrew R. Dyck ranks among the top Latinists in Ciceronian studies. In this new volume, he offers the first commentary on Cicero’s De Divinatione II in nearly a century. This commentary aims to equip students and scholars of Latin with the kinds of historical and philosophical background and linguistic and stylistic information needed to understand and appreciate Cicero’s text on Roman religion and divination. Dyck situates Cicero’s text in the context of Roman religion in antiquity, and he traces the subsequent reception of the text. The introduction reviews recent interpretations of De Divinatione. Dyck rejects the view that has recently been widespread in Anglophone studies that De Divinatione stages a debate between roughly equal opponents and without the emergence of a clear authorial point of view. Instead he argues that a careful reading shows that Cicero as author is invested in the argument, with the particular aim of countering superstition.Celia Schultz’s earlier volume in this series presented the text and commentary for De Divinatione I. With Andrew Dyck’s companion volume on the second book of De Divinatione, students and teachers are well served with crucial texts from one of Rome’s most famous philosophers, as he considers important Roman practices and beliefs.

Roman politics and religion were inherently linked as the Romans attempted to explain the world and their place within it. As Roman territory expanded and power became consolidated into the hands of one man, people throughout the empire sought to define their relationship with the emperor by granting honors to him. This collection of practices has been labeled “emperor worship” or “ruler cult,” but this tells only half the story: imperial family members also became an important part of this construction of power and almost half of the individuals deified in Rome were wives, sisters, children, and other family members of the emperor.In A Family of Gods, Gwynaeth McIntyre expands current “ruler cult” discussions by including other deified individuals, and by looking at how communities in the period 44 BCE to 337 CE sought to connect themselves with the imperial power structure through establishing priesthoods and cult practices. This work focuses on the priests dedicated to the worship of the imperial family in order to contextualize their role in how imperial power was perceived in the provincial communities and the ways in which communities chose to employ religious practices. Special emphasis is given to the provinces in Gaul, Spain, and North Africa.This book draws on epigraphic evidence but incorporates literary, numismatic, and archaeological evidence where applicable. It will be of interest to scholars of Roman imperial cult as well as Roman imperialism, and religious and political history.

This handy guide to the Greek and Roman Myths brings classical mythology to life. Written by a bestselling author on Ancient Greece and Rome, the book features an engaging blend of stories, facts and quotations from ancient authors, and places ancient myths in a modern context, discussing the ‘afterlives’ of the myths and the relevance of their messages today. Factfiles on heroes and heroines and family trees of the gods also make this a useful reference book for students.

The Final Pagan Generation recounts the fascinating story of the lives and fortunes of the last Romans born before the Emperor Constantine converted to Christianity. Edward J. Watts traces their experiences of living through the fourth century's dramatic religious and political changes, when heated confrontations saw the Christian establishment legislate against pagan practices as mobs attacked pagan holy sites and temples. The emperors who issued these laws, the imperial officials charged with implementing them, and the Christian perpetrators of religious violence were almost exclusively young men whose attitudes and actions contrasted markedly with those of the earlier generation, who shared neither their juniors' interest in creating sharply defined religious identities nor their propensity for violent conflict. Watts examines why the "final pagan generation" born to the old ways and the old world in which it seemed to everyone that religious practices would continue as they had for the past two thousand years proved both unable to anticipate the changes that imperially sponsored Christianity produced and unwilling to resist them.A compelling and provocative read, suitable for the general reader as well as students and scholars of the ancient world.