A brief survey of the bone assemblages from sites in west-central Italy is offered by Bouma Reference Bouma1996: 1.22841. This statement and much of what follows is based on a series of searches in the Brepolis on-line database of Latin literature, Libraries A and B (http://apps.brepolis.net/BrepolisPortal/default.aspx) conducted throughout the summer of 2015. Val. It is likely, but admittedly not certain, that the concept of sacrificium I delineate here was also at play in citizen communities throughout the Empire, at least at moments when those communities performed public rituals in the same manner as did people in the capital. Or the chastity of women and the safety of the state, Language in Relation to a Unified Theory of the Structure of Human Behavior, La vittima non un'ostia: Riflessioni storiche e linguistiche su un termine di uso corrente, Etruscan animal bones and their implications for sacrificial studies, Gste der Gtter Gtter als Gste: zur Konstrucktion des rmischen Opferbanketts, La Cuisine et l'autel: les sacrifices en questions dans les socits de la Mditerrane ancienne, Commentarii Fratrum Arvalium Qui Supersunt: les copies pigraphiques des protocoles annuels de la confrrie Arvale (21 av.304 ap. Another example of a ritual that looks a lot like sacrificium but is not identical to it is polluctum. All of this indicates a certain flexibility and elasticity in the ritual of sacrificium that suggests, especially if a similar flexibility could be demonstrated in other ritual forms, a need to moderate the emphasis both ancient and modern on the orthopractic nature of Roman religion. Plutarch is the only source for dog sacrifice at the Lupercalia (RQ 68 and 111=Mor. Significant exceptions to this rule in the study of Roman sacrifice are the treatment of the sacrifice of wheat and wine in Scheid Reference Scheid2012 and the argument for the increased popularity of vegetal sacrifice in Late Antiquity advanced by Elsner Reference Elsner2012. ex Fest. 51 83 29 Feature Flags: { Plut., RQ 52=Mor. This repeated coincidence of ritual performances suggests that the two forms of ritual killingFootnote The issue remains active in religious studies, as it does in cultural anthropology more widely. 17ac) and the Cancellaria relief (Ryberg Reference Ryberg1955: fig. The numerous sources for this event are collected and analysed in Engels Reference Engels2007: 41618, 4438. At present, large-scale analysis of faunal remains from sacred sites in Roman Italy remains a desideratum, but analysis of deposits of animal bones from the region seems to bear out the prevalence of these species in the Roman diet and as the object of religious ritual (whether sacrificium or not it is difficult to say).Footnote 2021. https://doi.org/10.1017/S0075435816000319, Reference Feeney, Barchiesi, Rpke and Stephens, Reference Berry, Headland, Pike and Harris, Reference Rpke, Georgoudi, Piettre and Schmidt, Reference Lentacker, Ervynck, Van Neer, Martens and De Boe, Reference De Grossi Mazzorin and Tagliacozzo, Hammers, axes, bulls, and blood: some practical aspects of Roman animal sacrifice, Witchcraft and Magic in Europe: Ancient Greece and Rome, Imposed etics, emics, and derived etics: their conceptual and operational status in cross-cultural psychology, Emics and Etics: The Insider/Outsider Debate, Religio Votiva: The Archaeology of Latial Votive Religion, Rome, Pollution and Propriety: Dirt, Disease and Hygiene in the Eternal City from Antiquity to Modernity, Homo Necans: The Anthropology of Ancient Greek Sacrificial Ritual and Myth, Martyrdom and Memory: Early Christian Culture Making, L'Invention des grands hommes de la Rome antique, Dog remains in Italy from the Neolithic to the Roman period, The Cuisine of Sacrifice among the Greeks, Etymological Dictionary of Latin and the Other Italic Languages, Human sacrifice and fear of military disaster in Republican Rome, Das rmische Vorzeichenwesen (75327 v. In addition, the acceptability of miniature serveware as objects of sacrificium shows the ability of the ritual to accommodate the varying social status of those performing it. WebIn Greek mythology the king of gods is known as Zeus, whereas Romans call the king of gods Jupiter. WebThe gods, heroes, and humans of Greek mythology were flawed. ), Dictionnaire tymologique de la langue latine, Interpreting sacrificial ritual in Roman poetry: disciplines and their models, Rituals in Ink: A Conference on Religion and Literary Production in Ancient Rome, La mise mort sacrificielle sur les reliefs romains, La Violence dans les mondes grec et romain, Le sacrifice disparu: les reliefs de boucherie, Sacrifices, march de la viande et pratiques alimentaires dans les cits du monde romain, I reperti ossei animali nell'area archeologica di S. Omobono (19621964), Rendiconti della Pontificia Accademia Romana di Archeologia, Animal remains from temples in Roman Britain, The symbolic meaning of the cock: the animal remains from the, Roman Mithraism: the Evidence of the Small Finds, Archologie du sacrifice animal en Gaule romaine, Prodigy and Expiation: A Study in Religion and Politics in Republican Rome, Production and Consumption of Animals in Roman Italy, Re-thinking sacred rubbish: the ritual deposits of the temple of Mithras at Tienen (Belgium), Beyond Sacred Violence: A Comparative Study of Sacrifice, The Insider/Outsider Problem in the Study of Religion: A Reader, Views from inside and outside: integrating emic and etic insights about culture and justice judgment, Ricerche nell'area dei templi di Fortuna e Mater Matuta, Revue de philologie, de littrature et d'histoire anciennes, Etruscan Italy: Etruscan Influences on the Civilizations of Italy from Antiquity to the Modern Era, Why were the Vestals virgins? Macr., Sat. Parents: Aeacus: Zeus and Aegina; Rhadamanthus and Minos: Zeus and Europa. The problem is widely acknowledged, but see specifically Moussy Reference Moussy1977; Reference Moussy1990; Engels Reference Engels2007: 25982. I use ritual killing as a blanket term for any rite, including but not limited to sacrifice, that involves the death of a human being. It is understandable that, from the etic viewpoint, two rituals performed in roughly the same way should appear to be identical to each other, even if emic accounts distinguish between them. 3.2.16. CIL 6.32323.13940=ILS 5050.13940=Pighi Reference Pighi1965: 117 (from Rome). Other than the range of items that can be polluctum, the only other thing we know about the ritual is that it involved an altar, which is, of course, the proper locus of sacrifice. Douglas Reference Douglas and Douglas1982: 117. There are many other non-meat sacrifices the Romans could offer. Cato's instruction to pollucere to Jupiter an assaria pecunia refers to produce valued at one as (Agr. But one of the things that I consider quite interesting was the difference approaches that the Greeks and Romans had towards the Gods as a whole. Ernout and Meillet Reference Ernout and Meillet1979: 411 s.v. 17 See, for example, citations from Pomponius and Afranius in Non. 22 Here I use it as a tool to get at one aspect of Roman religious thought; I do not offer a sustained methodological critique of contemporary approaches of Roman antiquity. MacKinnon Reference MacKinnon2004: 5974. Those poor Nacirema, who despise their physical form and try to improve it through ritual and ceremony, at first seem so different from us: primitive, superstitious, unsophisticated. Despite the fact that the S. Omobono assemblage dates to several centuries before the Classical period, the range of faunal remains from the site are primarily what one would expect from a sanctuary based on what we know from literary texts. J. C.), Quand faire, c'est croire: les rites sacrificiels des romains, Journal of the American Academy of Religion, Dogs and People in Social, Working, Economic or Symbolic Interaction, Proceedings of the 9, Annalisi dei resi faunistici dell'area sacra di S. Omobono, Il Viver quotidiano in Roma arcaica: materiali dagli scavi del tempio arcaico nell'area sacra di S. Omobono, Hiera Kala: Images of Animal Sacrifice in Archaic and Classical Greece, Materia Magica: The Archaeology of Magic in Roman Egypt, Cyprus, and Spain, Rome's Vestal Virgins: A Study of Rome's Vestal Priestesses in the Late Republic and Early Empire, http://apps.brepolis.net/BrepolisPortal/default.aspx. Sacrificium included vegetal and inedible offerings, and it was not the only Roman ritual that had living victims. WebStudy with Quizlet and memorize flashcards containing terms like Which temples were Greek and which were Roman?, When was the Temple of Zeus at Olympia built?, What the features of the Temple of Zeus at Olympia? molo; de Vaan Reference De Vaan2008: 3867 s.v. Marcellus, de Medicamentis 8.50; Palmer Reference Palmer and Hall1996: 234. and again in 114 or 113 b.c.e. Huet explains the rarity of killing scenes in sacrificial reliefs from Italy by pointing out that the emphasis in these reliefs is really on the piety of the sacrificant who stands before the altar.Footnote which I quote at some length because we shall return to this passage later on: Territi etiam super tantas clades cum ceteris prodigiis, tum quod duae Vestales eo anno, Opimia atque Floronia, stupri compertae et altera sub terra, uti mos est, ad portam Collinam necata fuerat, altera sibimet ipsa mortem consciverat; Hoc nefas cum inter tot, ut fit, clades in prodigium versum esset, decemviri libros adire iussi sunt et Q. Fabius Pictor Delphos ad oraculum missus est sciscitatum quibus precibus suppliciisque deos possent placare et quaenam futura finis tantis cladibus foret. This draws further support from the fact that the object referred to by the instrumental ablatives that accompany the verb sacrificare is almost never a knife, an axe, a hammer, or other weapon.Footnote Mactare is another ritual performed on animals (referred to as hostiae and victimae) at an altar, but also on porridge (Nonius 539L). Cf. 13 Scheid's reconstruction focuses on a living victim, and this is in keeping with the ancient sources own emphasis on blood sacrifice. 2.10.34, quoting a letter of Varro, and Paul. and Narbo in Gallia Narbonensis (CIL 12.4333, dated to 11 c.e.). Military commanders would pay homage to Jupiter at his temple after 4.57) is not clear. In overlooking the differences between the Roman idea of sacrificium and the modern idea of sacrifice, we lose some of the details of how the Romans perceived a core element of their own experience of the divine. 37ab). Sacrifices of wine and incense are common in the Commentarii Fratrum Arvalium, e.g. Comparative mythology has served a variety of academic purposes. 344L, s.v. Instead they seem to have conceived of it as the ritual consecration of an animal which was afterwards killed and eaten. 57 3, 13456; Prescendi Reference Prescendi2007: 1225; Rpke Reference Rpke and Gordon2007: 1378. 29 from the archaic temple at the site of S. Omobono in Rome.Footnote I have tried to respond to them all. Ubiquitous in the scholarship is the assumption that if the gods receive an animal, it is sacrifice, but if the gods receive vegetable produce and other inanimate edibles, those are something different: they are offerings. This is a bad answer - I don't have sources available. It is my understanding that we lack a great deal of the sources needed for an emic unders A parallel use of sacrificare is found in Apuleius Apologia 18, a passage which also shares Pliny's focus on poverty: paupertas, inquam, prisca aput saecula omnium civitatium conditrix, omnium artium repertrix, omnium peccatorum inops, omnis gloriae munifica, cunctis laudibus apud omnis nationes perfuncta. 54 Compare Var., R. 2.8.1. In Latin, one does not sacrifice with a knife or with an axe. WebWhat's the Greek word for sacrifice? 89 37 Goats: Var., R. 1.2.19; Liv. 23 While Romans had many god they belief in that they believed in and they would sacrifice items to the gods so positive things would happened and if something bad happened than people blame the king or whoever does the sacrifice to the gods. There is also evidence that the Romans had a variety of rites, only one of which was sacrificium, that involved presenting foodstuffs to the gods. 62. 1 Answer. To give just a single example, we know that there was originally some technical distinction among the different types of divine signs sent to the Romans by the gods. From this same root also derives the name for the mixture sprinkled on the animal before it was killed, mola salsa.Footnote 57 As illustrated by Livy's description of the first Decius to perform the ritual as he rode out to meet the enemy: aliquanto augustior humano visu, sicut caelo missus (8.9.10). 2 22.57.26; Cass. Nor was it secular, capital punishment; the punishment of criminals usually took a more direct and swift form: strangulation, beating, crucifixion, or precipitation (i.e., throwing someone off a cliff).Footnote 93 One can also pollucere grain, wine, oil, cheese, meat, fish with scales, a host of other food items, and even unidentified (and presumably inedible) goods.Footnote 31. While the evidence does not allow us to recover precise distinctions made among these rites (sacrificium, magmentum, and polluctum), it does strongly suggest that the Romans at least through the period of the Republic conceived of these rituals as somehow different from one another. hasContentIssue true, Copyright The Author(s) 2016. Van Straten Reference Van Straten1995: 188. Thus far, we have identified two points on which emic and etic ideas of what constitutes a Roman sacrifice do not align: when the critical transition from profane to sacred occurs and what kinds of things can be presented to the gods through the act of sacrificium. The expanded range of sacrificium suggests that meat and vegetal produce were both welcomed by the gods, and that we should not assume that meat offerings were necessarily privileged over other gifts in every circumstance. Hemina fr. 82 For example, scholars have used the relationships between different myths to trace the development of religions and cultures, to propose common origins for Others include first-order vs. second-order categories, particular vs. universal, descriptive vs. redescriptive, and local vs. global. wheat,Footnote WebThe ancient Greeks and Romans performed many rituals in the observance of their religion. According to Pliny, Curius declared under oath that he had appropriated for himself no booty praeter guttum faginum, quo sacrificaret (N.H. 16.185). 98 An exception is Scheid Reference Scheid2005: 52. Analyses of the traditions about Curius and his contemporary Fabricius, both famous for prudentia and paupertas, are found in Berrendonner Reference Berrendonner2001 and Vigourt Reference Vigourt2001. 72 537 Words 3 Pages Decent Essays Read More October equus. Close this message to accept cookies or find out how to manage your cookie settings. 8.10.)). 4 Perhaps these reliefs preserve the performance of one or more of the rituals that seem to have faded in popularity by the high imperial period: magmentum and polluctum. Paul. 38 47 61 Those studying ancient Greece and Rome in general and those focusing on Roman religion in particular have been wrestling with these issues for some time even if the terms of the discussion have not been explicit.Footnote 101. Was a portion consumed later? Lodwick, Lisa One was killed at the Colline Gate, under the earth as is the custom and the other took her own life Since this horrible event which occurred in the midst of so many terrible things, as is wont to happen, was turned into a prodigy, the Board of Ten Men was ordered to consult the Books. Throughout his corpus Cicero uses a range of technical divinatory terms, including augur, ostentum, and portentum, in rather general ways, even in De Divinatione where one might reasonably expect him to be more precise. These two passages from Pliny and Apuleius may provide an explanation for the hundreds of thousands of miniature fictile vessels (plates, cups, etc.) As has long been recognized, sacrificare and sacrificium are compounds of the phrase sacrum facere (to render sacred), and what is sacrum is anything that belongs to the gods.Footnote The lack of interest in vegetal sacrifice is widespread in the field of religious studies (McClymond Reference McClymond2008: 65). But in reality, the relative silence of our sources about a ritual form that seems to have been available to the poor is not unique. In both the passages from Pliny and Apuleius, the ritual implements are of diminutive size. and Paul. Once we have recognized that there are two notions of sacrifice at play, we can set aside our etic, outsider ideas for the moment and look at the Roman sources anew. Poverty, I say, is the ancient founder of all states throughout the ages, the discoverer of all arts, devoid of all transgressions, resplendent in every type of glory, and enjoying every praise among all the nations. Augustine, Civ. 69 16 If the devotio was not successful (i.e., the devotus somehow survived), expiatory steps had to be taken: the burial of a larger-than-life-sized statue and piaculum hostia
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