According to Livy, twelve priests known as the Salii were created by King Numa to maintain the cu... more According to Livy, twelve priests known as the Salii were created by King Numa to maintain the cult of Mars Gradivus. A little later, under Tullus Hostilius, these Salii (Palatini) were supplemented by twelve Salii Collini, or Agonales, worshipping Quirinus and associated with the Quirinal hill. 1 Whatever their origin, the Salian priesthood clearly belongs to the archaic phase of Roman religion. In the month of March they processed through the city, chanting a hymn whose meaning was, by the late Republic, entirely obscure, and halting at certain locations to perform athletic ritual dances. 2 These dances are often associated with the campaigning period, although J. Rüpke has refuted the idea that the Salian rituals were preparation for war and that the Salii were ‗warrior priests'. 3 Although the Salii are relatively well attested, it is only through Festus, the mid-imperial epitomator of the Augustan antiquarian Verrius Flaccus, that we hear of their association in cult with a group of otherwise unknown priestesses: Salias uirgines Cincius ait esse conducticias quae ad Salios adhibeantur cum apicibus paludatas; quas Aelius Stilo scripsit sacrificium facere in Regia cum pontifice, paludatas cum apicibus in modum Saliorum. (Fest. 439.18L) Without (yet) attempting a translation, we may note that the passage tells us how these priestesses dress, where they operate (the Regia), and with whom (the Salii and the pontifex).
Book description: Burned, water-damaged, lost for centuries – the text we know today as ‘Festus’ ... more Book description: Burned, water-damaged, lost for centuries – the text we know today as ‘Festus’ barely survived to the modern era, but since its re-discovery in the fifteenth century, it has exercised some of the greatest minds in the history of scholarship. Today the sole surviving manuscript lies in the airy calm of the Biblioteca Nazionale at Naples, a precious link to the great outpouring of scholarship during the last centuries of the Roman Republic. Festus’ Lexicon took shape over several centuries through the efforts of three men in particular: Verrius Flaccus, the antiquarian who rose from humble origins to enjoy a successful career in the service of the emperor Augustus; Festus, an obscure intellectual who abridged Verrius’ monumental work, partially saving it, condemning the rest to oblivion; and Paul the Deacon, the eighth-century monk whose own epitome of Festus formed part of the resurgence of interest in ancient Roman culture at the court of Charlemagne. In this volum...
Whether the result of internal revolution or external factors, in the late sixth centuryBCRome un... more Whether the result of internal revolution or external factors, in the late sixth centuryBCRome underwent regime change. A king, or at least a sole ruler of some sort, was replaced by a governmental system in which power was distributed amongst a wider aristocratic group. Just what that elite group comprised at that point in time remains open to question, and the institutional reality is certainly more complicated than the simple shift from monarchy to consulship portrayed in the later literary sources;1but as part of that change, according to Roman tradition, a priesthood was instituted to perform the deposed king’s sacred duties. This priesthood provides us with an opportunity to reappraise the role of religion in the development of the Roman state, and a useful locus from which to assess changes in religious and political power in the transition from monarchy to Republic at Rome.
According to Livy, twelve priests known as the Salii were created by King Numa to maintain the cu... more According to Livy, twelve priests known as the Salii were created by King Numa to maintain the cult of Mars Gradivus. A little later, under Tullus Hostilius, these Salii (Palatini) were supplemented by twelve Salii Collini, or Agonales, worshipping Quirinus and associated with the Quirinal hill. 1 Whatever their origin, the Salian priesthood clearly belongs to the archaic phase of Roman religion. In the month of March they processed through the city, chanting a hymn whose meaning was, by the late Republic, entirely obscure, and halting at certain locations to perform athletic ritual dances. 2 These dances are often associated with the campaigning period, although J. Rüpke has refuted the idea that the Salian rituals were preparation for war and that the Salii were ‗warrior priests'. 3 Although the Salii are relatively well attested, it is only through Festus, the mid-imperial epitomator of the Augustan antiquarian Verrius Flaccus, that we hear of their association in cult with a group of otherwise unknown priestesses: Salias uirgines Cincius ait esse conducticias quae ad Salios adhibeantur cum apicibus paludatas; quas Aelius Stilo scripsit sacrificium facere in Regia cum pontifice, paludatas cum apicibus in modum Saliorum. (Fest. 439.18L) Without (yet) attempting a translation, we may note that the passage tells us how these priestesses dress, where they operate (the Regia), and with whom (the Salii and the pontifex).
Book description: Burned, water-damaged, lost for centuries – the text we know today as ‘Festus’ ... more Book description: Burned, water-damaged, lost for centuries – the text we know today as ‘Festus’ barely survived to the modern era, but since its re-discovery in the fifteenth century, it has exercised some of the greatest minds in the history of scholarship. Today the sole surviving manuscript lies in the airy calm of the Biblioteca Nazionale at Naples, a precious link to the great outpouring of scholarship during the last centuries of the Roman Republic. Festus’ Lexicon took shape over several centuries through the efforts of three men in particular: Verrius Flaccus, the antiquarian who rose from humble origins to enjoy a successful career in the service of the emperor Augustus; Festus, an obscure intellectual who abridged Verrius’ monumental work, partially saving it, condemning the rest to oblivion; and Paul the Deacon, the eighth-century monk whose own epitome of Festus formed part of the resurgence of interest in ancient Roman culture at the court of Charlemagne. In this volum...
Whether the result of internal revolution or external factors, in the late sixth centuryBCRome un... more Whether the result of internal revolution or external factors, in the late sixth centuryBCRome underwent regime change. A king, or at least a sole ruler of some sort, was replaced by a governmental system in which power was distributed amongst a wider aristocratic group. Just what that elite group comprised at that point in time remains open to question, and the institutional reality is certainly more complicated than the simple shift from monarchy to consulship portrayed in the later literary sources;1but as part of that change, according to Roman tradition, a priesthood was instituted to perform the deposed king’s sacred duties. This priesthood provides us with an opportunity to reappraise the role of religion in the development of the Roman state, and a useful locus from which to assess changes in religious and political power in the transition from monarchy to Republic at Rome.
Cet article examine certaines entrées de Festus et de Paul Diacre qui se rapportent aux gâteaux s... more Cet article examine certaines entrées de Festus et de Paul Diacre qui se rapportent aux gâteaux sacrés. Il souligne l'importance de la préparation de ces gâteaux, en termes d'ingrédients et de variété de formes données. Il s'arrête également sur les lacunes des sources lorsque nous essayons de comprendre comment ces aliments étaient utilisés dans le rituel romain. Abstract This article examines some of the entries in Festus and Paul the Deacon which relate to sacred cakes. It emphasises the importance of the preparation of these cakes, in terms of ingredients and the various ways in which they were shaped. It also considers some of the failings of the sources when we try to understand the ways in which these foodstuffs were employed in Roman ritual.
... Together with Beard, Mary / Borgeaud, Philippe / Frankfurter, David / Grottanelli, Cristiano ... more ... Together with Beard, Mary / Borgeaud, Philippe / Frankfurter, David / Grottanelli, Cristiano / Henrichs, Albert / Knysh, Alexander / Lissarrague, Francois / Malamoud, Charles / Maul, Stefan / Shaked, Shaul ... La Noce, Bar-barano Romano, Civita Castellaiia Vignale, and Rome. ...
... Among the Italic peoples, both types of head are to be found, as at Trebula Mutuesca in Sabin... more ... Among the Italic peoples, both types of head are to be found, as at Trebula Mutuesca in Sabinum. This became after 290 BCE an area of viritane allotments, whose religious, and probably communal, life centred on an important pre-Roman sanctuary of Feronia. ...
CHAPTER I Reconsidering" religious Romanization" Fay Glinister During the latter part o... more CHAPTER I Reconsidering" religious Romanization" Fay Glinister During the latter part of the fourth century BCE in Italy, mass-produced terracotta votive offerings in the form of human body parts began to be dedicated in vast quantities at sanctuaries. They included representa- ...
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