By Jörg Rüpke
A entire remedy of the numerous symbols and associations of Roman faith, this better half areas many of the spiritual symbols, discourses, and practices, together with Judaism and Christianity, right into a higher framework to bare the sprawling panorama of the Roman faith.
- An cutting edge advent to Roman faith
- Approaches the sector with a spotlight at the human-figures rather than the gods
- Analyzes spiritual alterations 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 historic contexts
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Extra resources for A Companion to Roman Religion
It is certainly fruitful to focus on the various conceptual models in the study of Roman religion, and this enables the detailed consideration of important details and gradations of interpretation. But it is equally fruitful to shift the focus to how those models came into being, how they were influenced by contemporary large intellectual and, often, historical concerns. It is this latter perspective which the following pages would trace. ACTC02 24/04/2007 04:49PM Page 13 Approaching Roman Religion 13 Finally, there exists an issue of contemporary influence, the Rezeptionsgeschichte of scholarship on Roman religion in other areas of classical studies, especially the literary.
Certainly he relies heavily on some combination of Nigidius Figulus and Varro; likewise, he probably had access to the late republic’s Latin translations of the Etruscan sacred books. Nevertheless we cannot know if he knew his sources complete. Pars pro toto, consider the case of the aforementioned Lucius Cincius. His 31 fragments preserved in GRF (pp. 372–81) come from Arnobius (1 fragment), Charisius (1), Festus (22), Aulus Gellius (1), John Lydus (2; three further quotations are absent from GRF ), Macrobius (3), Servius (1).
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. Thus, the lack of a chapter on “gods” is intentional. Analyzed as “signs,” the “gods” have neither an essence nor biographies. To represent the immortal god in social space, one has to produce new or use established signs, and these signs vary according to the media used.
A Companion to Roman Religion by Jörg Rüpke