rome antique religion

Both were executed for treason; both were Christians. La religion a joué un rôle très important dans la vie quotidienne de la Rome antique et des Romains. The discovery of an androgynous four-year-old child was expiated by its drowning[97] and the holy procession of 27 virgins to the temple of Juno Regina, singing a hymn to avert disaster: a lightning strike during the hymn rehearsals required further expiation. [185][186] Apostasy was sought, rather than capital punishment. [clarification needed] He was the last emperor of both East and West. Les Vestales avaient un statut public élevé, des privilèges et une influence politique importante. If any died or were stolen before the scheduled sacrifice, they would count as already sacrificed, since they had already been consecrated. Christianity was in the end the most successful of these, and in 380 became the official state religion. The main room (cella) inside a temple housed the cult image of the deity to whom the temple was dedicated, and often a small altar for incense or libations. Further Greek influences on cult images and types represented the Roman Penates as forms of the Greek Dioscuri. The brothers quarrel while building the city walls, and Romulus kills Remus, an act that is sometimes seen as sacrificial. [178], For at least a century before the establishment of the Augustan principate, Jews and Judaism were tolerated in Rome by diplomatic treaty with Judaea's Hellenised elite. A girl chosen to be a Vestal achieved unique religious distinction, public status and privileges, and could exercise considerable political influence. Most of the members of the priestly colleges in Augustus’ time continued to be aristocrats, but the real power and control over religion and the calendar now flowed from professional experts, such as the polymath Varro, because they had the power of knowledge. La mythologie grecque. In 295, Maximilian of Tebessa refused military service; in 298 Marcellus renounced his military oath. gentes). Christians saw these practices as ungodly, and a primary cause of economic and political crisis. Edinburgh: Edinburgh University Press, 2004. Par exemple, le compitalia était un festival en l'honneur des lares compitales qui étaient les divinités domestiques du carrefour (compitum en latin, signifie "un carrefour"). Robigo (or Robigus) was given red dogs and libations of red wine at the Robigalia for the protection of crops from blight and red mildew. The mystery cult to Bacchus followed; it was suppressed as subversive and unruly by decree of the Senate in 186 BC. Religion depended on knowledge and the correct practice of prayer, ritual, and sacrifice, not on faith or dogma, although Latin literature preserves learned speculation on the nature of the divine and its relation to human affairs. For a summary of Jupiter's complex development from the Regal to Republican eras, see Beard. These cults were generally founded upon legends or sacred stories, such as the tale of Orpheus. Their mother, Rhea Silvia, had been ordered by her uncle the king to remain a virgin, in order to preserve the throne he had usurped from her father. Human error in the previous annual vows and sacrifice remains a possibility. The members generally knew the stories were pure legend, but they provided a model for their followers to obey. "first" or "foremost" among citizens) was offered genius-cult as the symbolic paterfamilias of Rome. This recommended Christian commemorative rites on the 3rd, 9th & 30th days after death. In 63 BC, his appointment as pontifex maximus "signaled his emergence as a major player in Roman politics". Leppin, in Rüpke (ed), 103: citing Lactantius. Elle est comme une pratique traditionnelle délivrée des spéculations métaphysiques. Because Romans had never been obligated to cultivate one god or one cult only, religious tolerance was not an issue in the sense that it is for monotheistic systems. Ce n’est qu’après le IIIe siècl… [126] Despite several Imperial bans, magic and astrology persisted among all social classes. This archaic religion was the foundation of the mos maiorum, "the way of the ancestors" or simply "tradition", viewed as central to Roman identity. [120] In addition to the public priesthood of the Vestals, some cult practices were reserved for women only. Lott, 31: Dionysius of Halicarnassus claims the Compitalia contribution of honey-cakes as a Servian institution. Hanson, "The Christian Attitude to Pagan Religions up to the Time of Constantine the Great" and Carlos A. Contreras, "Christian Views of Paganism" in, "This mentality," notes John T. Koch, "lay at the core of the genius of cultural assimilation which made the Roman Empire possible"; entry on "Interpretatio romana" in. H. De Romestin, 1896., Palestrina in honour of Fortuna Primigenia, clientage and service, patronage and protection, hearth of the Roman state and its vital flame, Persecution of pagans in the late Roman Empire, https://www.metmuseum.org/toah/hd/myst/hd_myst.htm, "Mystery religion | Greco-Roman religion", https://en.wikipedia.org/w/index.php?title=Religion_in_ancient_Rome&oldid=1002268628, Short description is different from Wikidata, Wikipedia articles needing clarification from April 2011, Creative Commons Attribution-ShareAlike License. Roman oaths of loyalty were traditionally collective; the Decian oath has been interpreted as a design to root out individual subversives and suppress their cults: see Leppin, in Rüpke, (ed), 100. Secretive consultations between private diviners and their clients were thus suspect. This page was last edited on 23 January 2021, at 16:57. Oaths—sworn for the purposes of business, clientage and service, patronage and protection, state office, treaty and loyalty—appealed to the witness and sanction of deities. [16] According to Cicero, the Romans considered themselves the most religious of all peoples, and their rise to dominance was proof they received divine favor in return.[17]. Gradel, 21: but this need not imply sacrifice as a mutual contract, breached in this instance. Rome's citizen-soldiers set up altars to multiple deities, including their traditional gods, the Imperial genius and local deities – sometimes with the usefully open-ended dedication to the diis deabusque omnibus (all the gods and goddesses). The Roman mythological tradition is particularly rich in historical myths, or legends, concerning the foundation and rise of the city. Archives de Philosophie du Droit 38:35-47 (1993) Abstract Maîtres de la religion et du droit, les Pontifes ont marqué d'une similitude profonde les mécanismes du droit et la mentalité religieuse romaine. [29], Other public festivals were not required by the calendar, but occasioned by events. In some cases and in some places the edicts were strictly enforced: some Christians resisted and were imprisoned or martyred. Augustus, the first Roman emperor, justified the novelty of one-man rule with a vast program of religious revivalism and reform. As princeps (first citizen) he must respect traditional Republican mores; given virtually monarchic powers, he must restrain them. In the late 1st century AD, Tacitus observed that astrologers "would always be banned and always retained at Rome". Whereas in popular belief deities held power over mortal lives, the skeptic might say that mortal devotion had made gods of mortals, and these same gods were only sustained by devotion and cult. 1, 174 – 6 & 207 – 8. A paterfamilias could confer his name, a measure of his genius and a role in his household rites, obligations and honours upon those he fathered or adopted. See Beard et al., 34: "The gods would accept as sufficient exactly what they were offered – no more, no less." In his Fasti, a long-form poem covering Roman holidays from January to June, Ovid presents a unique look at Roman antiquarian lore, popular customs, and religious practice that is by turns imaginative, entertaining, high-minded, and scurrilous;[31] not a priestly account, despite the speaker's pose as a vates or inspired poet-prophet, but a work of description, imagination and poetic etymology that reflects the broad humor and burlesque spirit of such venerable festivals as the Saturnalia, Consualia, and feast of Anna Perenna on the Ides of March, where Ovid treats the assassination of the newly deified Julius Caesar as utterly incidental to the festivities among the Roman people. La religion romaine constituait une partie intégrante de l'identité romaine. In historiography, ancient Rome is Roman civilization from the founding of the Italian city of Rome in the 8th century BC to the collapse of the Western Roman Empire in the 5th century AD, encompassing the Roman Kingdom (753 BC–509 BC), Roman Republic (509 BC–27 BC) and Roman Empire (27 BC–476 AD) until the fall of the western empire. The Imperial cult became one of the major ways in which Rome advertised its presence in the provinces and cultivated shared cultural identity and loyalty throughout the Empire. [60] The gladiator munus was never explicitly acknowledged as a human sacrifice, probably because death was not its inevitable outcome or purpose. Several had a basis in other cultures, such as the Cult of Isis, an Egyptian goddess. Demigods and heroes, who belonged to the heavens and the underworld, were sometimes given black-and-white victims. For Livy's use of prodigies and portents as markers of Roman impiety and military failure, see Feeney, in Rüpke (ed), 138 – 9. It might also display art works looted in war and rededicated to the gods. Proper, respectful religio brought social harmony and prosperity. [95] In 207 BC, during one of the Punic Wars' worst crises, the Senate dealt with an unprecedented number of confirmed prodigies whose expiation would have involved "at least twenty days" of dedicated rites. After the Roman defeat at Cannae two Gauls and two Greeks were buried under the Forum Boarium, in a stone chamber "which had on a previous occasion [228 BC] also been polluted by human victims, a practice most repulsive to Roman feelings". Religion in ancient Rome includes the ancestral ethnic religion of the city of Rome that the Romans used to define themselves as a people, as well as the religious practices of peoples brought under Roman rule, in so far as they became widely followed in Rome and Italy. In Rome, the central references for the establishment of an augural templum appear to have been the Via Sacra (Sacred Way) and the pomerium. [89] Augustus was personally vested with an extraordinary breadth of political, military and priestly powers; at first temporarily, then for his lifetime. Roman religion was based on knowledge rather than faith,[125] but superstitio was viewed as an "inappropriate desire for knowledge"; in effect, an abuse of religio. [64][65], Genius was the essential spirit and generative power – depicted as a serpent or as a perennial youth, often winged – within an individual and their clan (gens (pl. Sacrifices, chiefly of animals, would take place at an open-air altar within the templum or precinct, often to the side of the steps leading up to the raised portico. Temple buildings and shrines within the city commemorated significant political settlements in its development: the Aventine Temple of Diana supposedly marked the founding of the Latin League under Servius Tullius. As a result of the Punic Wars (264–146 BC), when Rome struggled to establish itself as a dominant power, many new temples were built by magistrates in fulfillment of a vow to a deity for assuring their military success. [192] Meanwhile, Aurelian (270-75) appealed for harmony among his soldiers (concordia militum), stabilised the Empire and its borders and successfully established an official, Hellenic form of unitary cult to the Palmyrene Sol Invictus in Rome's Campus Martius.[193]. The Twelve Tables forbade any harmful incantation (malum carmen, or 'noisome metrical charm'); this included the "charming of crops from one field to another" (excantatio frugum) and any rite that sought harm or death to others. Other funerary and commemorative practices were very different. The next forty years were peaceful; the Christian church grew stronger and its literature and theology gained a higher social and intellectual profile, due in part to its own search for political toleration and theological coherence. Galinsky, in Rüpke (ed), 72: "...the change that comes about at the end of the republic and solidifies under Augustus is not political, but cultural. Women, slaves, and children all participated in a range of religious activities. In the wake of religious riots in Egypt, the emperor Decius decreed that all subjects of the Empire must actively seek to benefit the state through witnessed and certified sacrifice to "ancestral gods" or suffer a penalty: only Jews were exempt. In Vergil's Aeneid, Aeneas brought the Trojan cult of the lares and penates from Troy, along with the Palladium which was later installed in the temple of Vesta.[68]. Offerings to household deities were part of daily life. L’influence grecque de « Grande Grèce », et par son intermédiaire, de la Grèce d’Asie Mineure d’où étaient originaires les colonies grecques (voir le parcours d’un Pythagore, d’Asie Mineure … [199], Constantine promoted orthodoxy in Christian doctrine, so that Christianity might become a unitary force, rather than divisive. Pliny the Elder, Natural History, 30.1 – 18; see also Beard, Haensch, in Rüpke (ed), 186: about 200 of these British defixiones are from Sulla-Minerva's spring in urban Bath and the remainder from a shrine to a Celtic deity (. Religion, institutions et société de la Rome antique : Leçon inaugurale prononcée le jeudi 7 février 2002 In : Religion, institutions et société de la Rome antique : Leçon inaugurale prononcée le jeudi 7 février 2002 [en ligne]. The perimeter procession and sacrifice suggest the entire camp as a divine templum; all within are purified and protected. The presence of Greeks on the Italian peninsula from the beginning of the historical period influenced Roman culture, introducing some religious practices that became as fundamental as the cult of Apollo. The political, cultural and religious coherence of an emergent Roman super-state required a broad, inclusive and flexible network of lawful cults. Smallwood describes the preamble to Judaea's clientage as the Hellenising of ruling Jewish dynasties, their claims to kingly messianism and their popular, traditionalist rejection in the Maccabaean revolt. Lucan depicts Sextus Pompeius, the doomed son of Pompey the Great, as convinced "the gods of heaven knew too little" and awaiting the Battle of Pharsalus by consulting with the Thessalian witch Erichtho, who practices necromancy and inhabits deserted graves, feeding on rotting corpses. [161] The imperial order emphasized commemoration of great men and events which led to the concept and practice of divine kingship. In archaic Roman society, these priestesses were the only women not required to be under the legal guardianship of a man, instead answering directly to the Pontifex Maximus. [147] Under the principate, such opportunities were limited by law; priestly and political power were consolidated in the person of the princeps ("first citizen"). [204] Constantine's actions have been regarded by some scholars as causing the rapid growth of Christianity,[205] though revisionist scholars disagree. Leppin, in Rüpke (ed), 99; citing Eusebius. La Rome antique désigne l'histoire et l'évolution de la cité de Rome, la république puis l'Empire romain pendant l'Antiquité. Public religious ceremonies of the official Roman religion took place outdoors, and not within the temple building. [110][111], Roman commanders offered vows to be fulfilled after success in battle or siege; and further vows to expiate their failures. A ram, a boar and a bull were ritually garlanded, led around the outer perimeter of the camp (a lustratio exercitus) and in through a gate, then sacrificed: Trajan's column shows three such events from his Dacian wars. [44] Their supposed underworld relatives, the malicious and vagrant Lemures, might be placated with midnight offerings of black beans and spring water. So-called "emperor worship" expanded on a grand scale the traditional Roman veneration of the ancestral dead and of the Genius, the divine tutelary of every individual. (adsbygoogle=window.adsbygoogle||[]).push({}); La religion faisait partie de la vie quotidienne pour le citoyen romain moyen. Constantine's permission for a new cult temple to himself and his family in Umbria is extant: the terms are vague – cult "should not be polluted by the deception of any contagious superstition". Approximately half Rome's population were slave or free non-citizens. The myth of a Trojan founding with Greek influence was reconciled through an elaborate genealogy (the Latin kings of Alba Longa) with the well-known legend of Rome's founding by Romulus and Remus. The survival of such a child for four years after its birth would have between regarded as extreme dereliction of religious duty. The Arvals offered prayer and sacrifice to Roman state gods at various temples for the continued welfare of the Imperial family on their birthdays, accession anniversaries and to mark extraordinary events such as the quashing of conspiracy or revolt. Astrologers and magicians were officially expelled from Rome at various times, notably in 139 BC and 33 BC. Livy attributed the disasters of the early part of Rome's second Punic War to a growth of superstitious cults, errors in augury and the neglect of Rome's traditional gods, whose anger was expressed directly in Rome's defeat at Cannae (216 BC). Some local communities were not only pre-dominantly Christian, but powerful and influential; and some provincial authorities were lenient, notably the Caesar in Gaul, Constantius Chlorus, the father of Constantine I. Diocletian's successor Galerius maintained anti-Christian policy until his deathbed revocation in 311, when he asked Christians to pray for him. Juno, Diana, Lucina, and specialized divine attendants presided over the life-threatening act of giving birth and the perils of caring for a baby at a time when the infant mortality rate was as high as 40 percent. Yale University Press.

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