Download A Companion to Roman Religion (Blackwell Companions to the by Jörg Rüpke PDF

By Jörg Rüpke

A finished therapy of the numerous symbols and associations of Roman faith, this significant other areas a few of the non secular symbols, discourses, and practices, together with Judaism and Christianity, right into a better framework to bare the sprawling panorama of the Roman faith. An cutting edge creation to Roman faith ways the sector 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 deals the 1st background of non secular motifs on cash and household/everyday utensils provides Roman faith inside of its cultural, social, and old contexts

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They were to be treated by analogy to human partners and superiors. That offered space for wishful projections and experiments. What was helpful as regards human superiors should be useful in dealing with the gods, too. What was assumed to function among the gods should offer a model for human behavior, for consuls and kings. Without doubt, “gods” were important symbols, either in direct representation or by their assumed existence behind the attempts to communicate with them ritually. Methodologically, however, it is important neither to engage in a debate about their existence nor to expect to find them or their traces empirically.

German scholarship proceeded, from what it appropriated as Müller’s axiomatic demonstration, to enshrine the view that either the Romans had no mythology, or had totally lost a very early mythology; these scholars did not consider that perhaps the Romans had no mythology of the Greek variety (Phillips 1991a). In this the specialists in Roman religion unwittingly supported the more general “common knowledge” view of classical studies that “real” classical civilization was Hellenic (supra C1). Classicists agreed on the value of the Sanskrit evidence but soon they began to disagree on the use of other comparative evidence, a disagreement centered on Britain and Germany.

And yet, what has this all to do with Roman religion? ” This is a local perspective. Stress is not given to internal differences between different groups or traditions. Instead, the accent is placed on their common history (part I) and range of media (part II), shared or transferred practices (part III), and the social and institutional context (part IV). Many religious signs were exchangeable. The fourth-century author of a series of biographies on earlier emperors (the so-called Historia Augusta) had no difficulties in imagining an emperor from the early third century venerating Christ among the numerous statuettes in his private rooms.

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