As Scheid has reconstructed Roman public sacrifice,Footnote From this same root also derives the name for the mixture sprinkled on the animal before it was killed, mola salsa.Footnote 55 Var., L. 5.112; see also Cic., Har. 344L and 345L, s.v. This line of interpretation has enjoyed a wider influence in the study of Classical Antiquity than work along the lines of Burkert Reference Burkert and Bing1983 and Girard Reference Girard and Gregory1977, and the bibliography is enormous. At 8.10.1112, Livy notes that a commander could devote one of his soldiers rather than himself. Foundational is the collection of essays on Greek sacrifice in Detienne and Vernant Reference Detienne, Vernant and Wissing1989. See also Scheid Reference Scheid2012: 901. 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. 11 Modern scholars sometimes group all of these rites under the rubric sacrifice.Footnote 344L, s.v. 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. 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 Hostname: page-component-7fc98996b9-rf4gk Scholars are quick to identify all of them as forms of sacrifice, which may well be the case. It is a hallmark of poverty, whether in a religious context or not, appearing often in poetic passages where the narrator describes a low-budget lifestyle.Footnote Further support for the idea that the act of sprinkling mola salsa was either the single, critical moment or an especially important moment in a process that transferred the animal to the divine realm, is that mola salsa seems to be the only major element of sacrifice that is not documented explicitly by a Roman source as appearing in any other ritual or in any other area of daily life: processions, libations, prayers, slaughter, and dining all occurred in non-sacrificial contexts.Footnote 71. Paul. As a comparandum, we can point to the Roman habit of creating votive deposits, collections of usually relatively inexpensive items buried in the ground: gifts to the gods that had been cleaned out of overstuffed temples and intentionally buried. WebWhile both civilizations left astonishing changes in the world, the developments made by Greek thinkers outdo those of the Aztecs when evaluating their creation of a prosperous The ultimate conclusion of this investigation is that, although in many important ways this ritual comes close to aligning with the dominant modern understanding of sacrifice, Roman sacrificium is both more and less than the ritualized killing of a living being as an offering to the divine:Footnote 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. Plutarch is the only source for dog sacrifice at the Lupercalia (RQ 68 and 111=Mor. 1.3.90 and 1.6.115; Juv. 58 21 There is some limited zooarchaeological evidence for the consumption of dogs at some Roman sites, such as the inclusion of dog bones bearing marks of butchery among bone deposits that comprise primarily bovine and ovine remains, but it is not widespread. The most common form of ritual killing among the Romans was the disposal of hermaphroditic children.Footnote ex Fest. [1] Comparative mythology has served a to the fourth century c.e. 5 The offering of a dog to Robigus may be the same ritual as the augurium canarium referred to by Plin., N.H. 18.14. 49 For example, think about the Roman and Greek mythologies about gods. Although they were not suitable as daily fare, there is evidence that several of the unexpected species from the S. Omobono deposit were edible on special occasions or in dire circumstances: they are surprisingly prevalent in magical and medicinal recipes. Differences Between Scheid Reference Scheid1998: nn. WebComparative mythology is the comparison of myths from different cultures in an attempt to identify shared themes and characteristics. Neither of the acts that Pliny mentions is explicitly identified as sacrificium, or as any other rite in particular. 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 Devotio is frequently called self-sacrifice by modern scholars,Footnote 63 Greek governments varied from kings and oligarchs to the totalitarian, racist, warrior culture of Sparta and the direct democracy of Athens, whereas Roman kings gave One relatively well documented example is the collection of bones dating to the seventh and sixth centuries b.c.e. Scholars frequently stress the connection between sacrifice and eating: The idea of food underlies the idea of sacrifice.Footnote Contra Prescendi Reference Prescendi2007: 223. I also thank the anonymous reviewers for helpful comments, suggestions and objections that have greatly improved this piece. The most famous vegetal offering occurred at the Liberalia, the festival of the god Liber, described by Varro: Liberalia dicta, quod per totum oppidum eo die sedent sacerdotes Liberi anus hedera coronatae cum libis et foculo pro emptore sacrificantes (The Liberalia is so called because on that day priestesses of Liber, old women crowned with ivy, settle themselves throughout the whole town with cakes and a brazier, making sacrifices on behalf of the customer).Footnote But it does bring things into sharper focus, helping the student of Roman religion to keep in view the extent to which we have interpreted the ancient sources to fit our own (rather than the Romans) intellectual categories. 83 88 Difference Between Romans and Greeks 74 that contain scenes of ritual slaughter where the implements can be clearly discerned.Footnote The expression rem dvnam facer, to make a thing sacred, shows that sacrifice was an act of transfer of ownership. Through the insider point of view, we can understand its meaning to the people who experience it. An exception is Scheid Reference Scheid2005: 52. Differences between Greek and Roman sacrifices Flashcards Feature Flags: { That we cannot fully recover what were the critical differences among these rites is frustrating, but the situation is certainly not unique in the study of Roman religion. We use cookies to distinguish you from other users and to provide you with a better experience on our websites. 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. Another animal sometimes sacrificed by the Romans but not regularly eaten by them is the human animal. Ernout and Meillet Reference Ernout and Meillet1979: 411 s.v. Roman There is also a queen of gods in Greek and Roman mythologies. For example, Cic., Rep. 3.15 and Font. Elsner Reference Elsner2012 emphasizes the heavy influence of early Christian writers on modern theorizations of sacrifice. 97 42 86 aryxnewland. The answers to these questions might reshape our understanding of what were the crucial elements of sacrificium. The issue remains active in religious studies, as it does in cultural anthropology more widely. Greek 60 31; Plin., N.H. 36.39; Tac., Ann. fabam and Fest. Magmentum also appears in two imperial leges sacrae pertaining to the observance of the Imperial cult preserved in inscriptions found in the Roman colonies of Salona in Dalmatia (CIL 3.1933, dated to 137 c.e.) The Gods in Greek and Roman mythology, while initially having almost no differentiation (we could easily lose in the Spot the difference game), yet started slowly being more dependent on the civilization where they were worshiped. 13 68 Since Greeks were the first ones, Romans followed them. Plin., N.H. 31.89 is usually taken to refer to sacrifice (so Prescendi Reference Prescendi2007: 105) but the text mentions only sacra, not sacrificia. Create. 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. This disjuncture between physical remains and written accounts is another reminder of the bias of our ancient authors toward the activities of the rich and toward state ritual. Has data issue: true Rpke Reference Rpke, Georgoudi, Piettre and Schmidt2005 offers a different interpretation of the meal that follows the sacrifice. 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. In addition to Zeus and Hera, there were many other major and minor gods in the Greek religion. The literary evidence for this is slender but persuasive. An emic explanation is essential for understanding how people within a given system understand that system, but because it is culturally and historically bounded, its use is somewhat limited. 64 The only inedible items that we know from literary sources were objects of sacrificium are all miniature versions of regular, everyday serveware: a cruet, a plate, and a ladle. more because the Romans sacrificed things that are not animals, and less because sacrificium is not a term that encompasses every Roman ritual that involves the death of a living being. Lucil. Classicists generally assume that the modern idea of sacrifice as the ritual killing of an animal applies to the Roman context. 3.95: Quid Agamemnon, cum devovisset Dianae quod in suo regno pulcherrimum natum esset illo anno, immolavit Iphigeniam, qua nihil erat eo quidem anno natum pulchrius? Because the context is Greek, it is safe to assume that Cicero is using, as he often does elsewhere when addressing a general audience, technical terms in a very general way. Moses, Reference Moses, Brocato and Terrenatoforthcoming, table 8. 4 It is the only one of these terms that does not come to be used outside the realm of the divine. While there has been tentative speculation that the reason behind a preference for procession scenes in Greek representations of sacrifice in the Archaic and Classical periods is due to a growing squeamishness inside Greek culture,Footnote In Greek and Roman Art and Architecture 58.47, 64.1.467, and 68.1.49. e.g., Martens Reference Martens2004 and Lentacker, Ervynck and Van Neer Reference Lentacker, Ervynck, Van Neer, Martens and De Boe2004 on a mithraeum at Tienen in Belgium, King Reference King2005 on Roman Britain, and the various contributions to Lepetz and Van Andringa Reference Lepetz and van Andringa2008 on Roman Gaul. 53 57 The quotation comes from Frankfurter Reference Frankfurter2011: 75. Upon examination of the Roman evidence, however, it becomes evident that this distinction is an etic one: while we see at least two different rituals, the Romans are The survival beyond the early Empire of most aspects of the distinction among ritual forms discussed in Section IV cannot be asserted with any confidence. Our author makes clear that the sacrifice of two Gauls and two Greeks happened alongside another ritual: the punishment of an unchaste Vestal Virgin. See, for example, citations from Pomponius and Afranius in Non. Published online by Cambridge University Press: 69 8 The most famous instance occurred annually at the festival of the Robigalia in June when a red dog and a sheep were sacrificed by the Flamen Quirinalis to ward off rust from the crops.Footnote He stresses the traditional nature of the burial of the one Vestal with the phrase as is the custom (uti mos est) and describes her death in neutral terms (necare).Footnote Difference Between Romans and Greeks 45 37ab). 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 It is also noteworthy that sacrificium appears to be the only member of this class to require mola salsa. mactus. As in the Greek world, sacrifice was the central ritual of religion. B. Rives provided valuable consultation on specific points and V. C. Moses generously shared her work-in-progress on the osteoarchaeological evidence from S. Omobono. 98 In Livy's account of the first devotio in 340 b.c.e. Tagliacozzo Reference Tagliacozzo1989: 66. Poorer families imitate the rich by applying pottery plaques to their shrine walls.Footnote The present study argues that looking at the relationship between sacrificium as it is presented in Roman sources and comparing that with modern notions of sacrifice reveals that some important, specific aspects of what has been conceived of as Roman sacrifice are not there in the ancient sources and may not be part of how the Romans perceived their ritual.
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