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

By Jörg Rüpke

A entire remedy 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 creation to Roman religion.
Approaches the sphere with a spotlight at the human-figures rather than the gods.
Analyzes spiritual adjustments from the 8th century BC to the fourth century AD.
Offers the 1st background of spiritual motifs on cash and household/everyday utensils.
Presents Roman faith inside of its cultural, social, and old contexts.

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Extra info for A Companion to Roman Religion (Blackwell Companions to the Ancient World)

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Certainly, “pagan” texts could be useful antiquarian relics, patriotic reminders of Romanitas, and justification for contemporary politics (Charlemagne) and the educational system (trivium, quadrivium). But those uses required no scholarship, merely anthologies, and thus came mistakes, often obscenely egregious as in the eighth-century Merovingian claim that Venus was male (Levison 1946: 302–14). More promiscuously, the glossaries which begin by the fifth century ad only rarely conserve truly antiquarian knowledge and even less often show significant comprehension of the texts they gloss (Lindsay and Thomson 1921: v–xii).

Even if historians of Roman religion do not any longer privilege the distant common heritage of Celts, Romans, Greeks, Persians, and Indians over the intensive cultural exchange of historical times and the immense diffusion of practices from the non-Indo-European Near Eastern cultures, some constellations might find an explanation in those distant areas by comparing cultures more isolated from each other in later times. Cultural exchange – as said above – was not restricted to the founding phases.

Thus rejection of theory and comparative material arose from empirico-positivist concerns (A1) and from lack of attention to those theories and material. It followed from the empirico-positivist concerns (A1) that scholarship by its nature should be scientific (wissenschaftlich) and thus follow the model of the natural and physical sciences, a point which the nineteenth-century philological handbooks were wont to stress. This led to a kind of cognitive dissonance, in that scholars expressed fidelity to the scientific method while in practice they often utilized aesthetic and hermeneutic methods.

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