By Jörg Rüpke
A finished remedy of the numerous symbols and associations of Roman faith, this better half locations some of the non secular symbols, discourses, and practices, together with Judaism and Christianity, right into a greater framework to bare the sprawling panorama of the Roman faith. An cutting edge creation to Roman faith methods the sector with a spotlight at the human-figures rather than the gods Analyzes non secular adjustments from the 8th century BC to the fourth century advert deals the 1st background of spiritual motifs on cash and household/everyday utensils offers Roman faith inside of its cultural, social, and ancient contexts
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Additional info for A Companion to Roman Religion (Blackwell Companions to the Ancient World)
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. Narratives are an important medium, for example in historiography or epic (chapter 10); images could appear on coins (chapter 11), on reliefs (chapter 12), or independently as sculptured statues (chapter 15); and conventions of representation, of the use, and of the audience vary from genre to genre.
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. Field bifurcation. Theory continues in religious studies and continues to be reﬁned. But scholars in that ﬁeld left Roman religion to classical studies and do not demonstrate the same interest in the Roman evidence as did their predecessors; likewise, the formerly close links between classicists specializing in Roman religion and scholars in religious studies have virtually vanished today.
An Ancient Religion Roman religion did not grow out of nothing. Italy, above all in its coastal regions, was already party to a long-distance cultural exchange in the Mediterranean basin in a prehistoric phase. The groups that were to grow into the urbanization of the Roman hills did not need to invent religion. Religious signs and practices were present from the ancient Near East, via Phoenician culture, at least indirectly via Carthage, and via Greece and the Etruscans. Speaking an Indo-European language, these groups shared a religious “knowledge” in the form of names or rudimentary institutions in the area of cultural practices that we call religion.
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