By Jörg Rüpke
A complete therapy of the numerous symbols and associations of Roman faith, this significant other locations a number 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 religion.
An cutting edge advent to Roman religion.
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 AD.
Offers the 1st heritage of non secular motifs on cash and household/everyday utensils.
Presents Roman faith inside its cultural, social, and old contexts.
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Extra info for A Companion to Roman Religion (Blackwell Companions to the Ancient World)
8 Jörg Rüpke FURTHER READING Any further reading should start with ancient sources, many of the literary texts being accessible in the bilingual editions of the Loeb library. There are no “scientiﬁc” accounts of Roman religion from antiquity, but some extensive descriptions exist in different literary genera. The most fully preserved account of Roman ritual is given in Ovid’s commentary on the Roman calendar (Libri fastorum VI), written in late Augustan times and trying to integrate traditional Roman worship, the cult of the emperors, and the natural cycle of time.
Livy’s Roman history remains basic to the history of republican religion. Religious information, however, is widely scattered. The lexicon of Festus, abridging the Augustan Verrius Flaccus’ alphabetic account of his linguistic and religiohistoric research, has not been translated so far. Beard et al. (1998) offer good commentary on a selection of sources for the late republican and early imperial period; Valantasis (2000) does so for late antiquity. Literary as well as archaeological sources are extensively documented in the Thesaurus cultus et rituum antiquorum (ThesCRA) (Los Angeles, 2004– 6).
Scholarly criticism, although couched in empirico-positivist terms, decidedly betokened conceptual differences. Unfortunate excesses in the study of Greek religion (A4), which led nonspecialists to dismiss any scholarship other than empirico-positivist. ” This is perhaps a function of the empirico-positivism of classical studies (A4, B3). Contemporary intellectual bifurcation. Too often classicists who would never utilize the concept “primitive” in other cultural connections continue to use it to characterize aspects of Roman religion.
A Companion to Roman Religion (Blackwell Companions to the Ancient World) by Jörg Rüpke