differences between greek and roman sacrifice
See also n. 9 above. 97 One does, however, sacrifice with a cow, with a pig, or with a little cruet. 35 56 358L. Although Roman writers most frequently do not explicitly identify the object of a sacrifice, when they do, cattle, pigs and sheep are well attested.Footnote 1. Sorted by: 6. The answer is that human sacrifice, which the Romans are quick to dismiss as something other people do (note that, although Livy is clear that the burial of Gauls and Greeks is a sacrifice, he also says that it was hardly a Roman rite), is closely linked in the Roman mind with cannibalism. 132; Cass. Goats and dogs are less common, and we can expand the range of species to include horses and birds if we admit animals that are identified only as the object of immolatio, if not of sacrificium itself.Footnote WebGreeks Romans Lived in small rural communities Polis functioned as the city-states religious center Greek Gods Sense of identity Polis isolated from one another and independent Sanctuaries to share music, religion, poetry, and athletics Classical Greek Orders basic design elements for architecture (sense of order, predictability, and While there appears to have been an original distinction among the rites of sacrificium, polluctum, and magmentum, we cannot recover the details of it in any serious way. In Latin, one does not sacrifice with a knife or with an axe. 57 Cornell, T. J. The insider-outsider problem has had little impact on the study of religion in pre-Christian Rome. 11213L, s.v. 19 The distinction is preserved by Suet., Prat. More rare are images like those on the arches of Trajan at Benevento and of Septimius Severus at Lepcis Magna which show the moment that the axe is swung.Footnote 35 Were they always burnt on an altar or brazier? 50, From all this, it is reasonable to conclude that the poor could substitute small vessels for more expensive, edible sacrificial offerings. 15, The apparent alignment of emic (Roman) and etic (modern) perceptions of the centrality of slaughter to the Roman sacrificial process, however, is not complete. Working with the two of them together, we can get a more nuanced understanding of a cultural habit. There is also a queen of gods in Greek and Roman mythologies. 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 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 Through the insider point of view, we can understand its meaning to the people who experience it. 9 As in other cultures, Roman sacrifice was not a single act, but instead comprised a series of actions that gain importance in relationship to each other.Footnote Expert solutions. Even if this is the case, the argument still stands that these passages underscore how essential was consumption to the ritual of sacrificium. 90 16 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. 344L, s.v. 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. Livy also uses the language of sacrifice when he describes the underground room as a place that had already seen human victims.Footnote Terms in this set (7) Which one 83 49 8 Somewhat surprising is the considerably smaller presence of bovines,Footnote While the attention of our Roman sources is drawn most frequently to blood sacrifice, there is good reason to think that, if there was indeed a climax to the ritual,Footnote 82. 53, At first glance, the Roman habit of sacrificing items that people cannot eat (cruets and small plates) suggests that another dominant strain in modern theorizations of sacrifice might not really apply to the Roman case. Greek Gods vs Roman Gods. 84 344L and 345L, s.v. The Greek gods domain over law had been mostly limited to the hereditary kings of individual city-states, but Rome grew into a unified Republic. In fact, devotio is viewed positively by the Romans as a selfless, almost superhuman act of true leadership.Footnote The distinction between sacrificare and mactare was lost by Late Antiquity, but it was still active in the Republic and early Empire.Footnote to the fourth century c.e. It is also noteworthy that sacrificium appears to be the only member of this class to require mola salsa. 287L, s.v. Studies of sacrifice have noted the etymological connection between immolare and mola salsa, but have not, for the most part, pressed its value for what it may reveal about where the Romans may have placed the emphasis. 53 The limited sources we have are imprecise in their use of the terms even Cicero, who was an augur and was surely aware of the distinction.Footnote 413=Macr., Sat. a more expensive offering that dominates in literary accounts of sacrifice. 69 1 Answer. For example, Cic., Rep. 3.15 and Font. Close this message to accept cookies or find out how to manage your cookie settings. Let me be clear. 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? 10 hasContentIssue true, Copyright The Author(s) 2016. Create. magmentum; Serv., A. Carretero, Lara Gonzalez For example, scholars have used the relationships between different myths to trace the development of religions and cultures, to propose common origins for An etic approach allows the researcher to see functions, causes, and consequences of insider behaviours and habits that may be invisible to the people who perform them, as Miner illustrated for us. Max. 12 40 In this way, the native, or emic, Roman view of sacrifice is more expansive than ours. In Livy's account of the first devotio in 340 b.c.e. These offerings, ubiquitous in Roman Italy through to the end of the Republic, are mentioned at most twice in extant Latin literature.Footnote This meant that ex Fest. 86 3.95: Quid
