If we allow only items explicitly identified as sacrificia in Roman sources, our list includes beans,Footnote There is growing consensus that the answer is affirmative. 10 65 Other than the range of items that can be polluctum, the only other thing we know about the ritual is that it involved an altar, which is, of course, the proper locus of sacrifice. I have tried to respond to them all. 82 Scheid's reconstruction focuses on a living victim, and this is in keeping with the ancient sources own emphasis on blood sacrifice. Lucil. 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 Max. 1419). CIL 6.32323.13940=ILS 5050.13940=Pighi Reference Pighi1965: 117 (from Rome). The Romans worshipped the same goddess, or rather the same ideas embodied in her, under the name of Vesta, which is in reality identical with Ryberg Reference Ryberg1955: figs 83 and 89b. In light of the importance of ritual killing in modern theoretical treatments of sacrifice, the relative paucity of slaughter scenes in Roman art requires some explanation. I owe many thanks to C. P. Mann, B. Nongbri, and J. N. Dillon for their thoughtful, challenging responses to earlier drafts of this article, and to audiences at Trinity College, Baylor University, and Bryn Mawr College for comments on an oral version of it. 27 One does, however, sacrifice with a cow, with a pig, or with a little cruet. Braga, Cristina The prominence of animal victims in Roman accounts overshadows a substantial number of passages that make it absolutely clear that Roman gods received sacrifices of inanimate edibles. fabam and Fest. Hermes, who had winged feet, was the messenger of the gods and could fly anywhere with great speed. 59 44 In Livy's account of the first devotio in 340 b.c.e. Also Var., Men. Scheid's reconstruction and interpretation is followed by Prescendi Reference Prescendi2007: 3148. WebRoman sacrificial practices were not functionally different from Greek, although the Roman rite was distinguishable from the Greek and Etruscan. As the most extensive survey of meat production in Roman Italy has concluded, Dogs were variously trained as guards, protectors, companions, and pets, but they were not raised to be eaten (MacKinnon Reference MacKinnon2004: 74). WebWhile Greek and Roman sculpture and ruins are linked with the purity of white marble in the Western mind, most of the works were originally polychrome, painted in multiple, lifelike colors. 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 Main Differences Between Romans and Greeks Romans appeared in history from 753 BC to 1453 while the Greeks thrived from 7000 BC (Neolithic Greeks) to 146 BC. 84 37ab). 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. Greeks call the queen Hera, whereas Romans queen of gods is Juno. 1 Answer. Were these items sprinkled with mola salsa?Footnote It appears that if a worshipper could not afford to sacrifice something that was itself tasty, he might fulfill his obligation by giving something that evoked the idea of it.Footnote molo; de Vaan Reference De Vaan2008: 3867 s.v. Yet to limit the consideration of immolatio to the moment of killing is to overlook the other actions (running a knife along the animal's back, cutting a few hairs from it) that Scheid has identified as being part of that stage of sacrificium 6.343 and 11.108. 15 See also Scheid Reference Scheid2012: 901. and 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 van Straten has offered a stronger explanation: the absence of slaughter scenes in Greek art is due to a lack of interest in this particular aspect of sacrifice on the part of those Greeks whose religious beliefs are reflected in this material, shall we say, the common people of the Classical period.Footnote 9 For the Greeks 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 Fest. 37 Parents: Aeacus: Zeus and Aegina; Rhadamanthus and Minos: Zeus and Europa. WebIt housed an altar for animal sacrifice and was said to constantly burn incense. Yet the problem remains that dogs did not form a regular or significant part of the Romans diet, nor did wild animals of any sort.Footnote Liv. Douglas Reference Douglas and Douglas1982: 117. 49 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 While the evidence does not allow us to recover precise distinctions made among these rites (sacrificium, magmentum, and polluctum), it does strongly suggest that the Romans at least through the period of the Republic conceived of these rituals as somehow different from one another. 39 magmentum; Serv., A. From this same root also derives the name for the mixture sprinkled on the animal before it was killed, mola salsa.Footnote The presence of bones from these species at S. Omobono should not be taken to mean that the site was what scholars call a healing sanctuary, or that it was a place where people came to cast spells on their enemies. But while Roman devotio aligns well with our idea of self-sacrifice, it appears that the Romans did not draw a similar connection between devotio and sacrificium. Miner Reference Miner1956: 503. Livy's abhorrence of the Romans action is in line with other Roman authors disgust at the performance of sacrificium on humans by other ethnic groups, especially Carthaginians and Gauls.Footnote It was used by Cicero in the opening of his speech Post Reditum and by the figure of Cotta, consul of 75 b.c.e., in a fragment of Sallust's Historiae to present themselves as victims for the greater good.Footnote Cic., Red. Goats: Var., R. 1.2.19; Liv. 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 and for front limbs.Footnote Cf., n. 89 below. Although there is substantial evidence for other types of sacrificial offerings in the literary sources (see below, Section III), Roman authors do not discuss them at length, preferring instead to talk about grand public sacrifices of multiple animal victims. Gel. 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. Moses, Reference Moses, Brocato and Terrenatoforthcoming, table 8. Furthermore, although all of these rites were performed on foodstuffs at altars or at least in sanctuaries, there are some critical differences among them and the ways they are discussed by the Romans. The article is reprinted in McCutcheon Reference McCutcheon1999, a volume that offers in its introductory chapter a very good overview of the insider-outsider problem and that includes a selection of some of the most important scholarly contributions to the debate within the study of religion. 423L s.v. The relationship between magmentum and augmentum (Paul. WebRoman sacrificial practices were not functionally different from Greek, although the Roman rite was distinguishable from the Greek and Etruscan. 62 Plutarch is the only source for dog sacrifice at the Lupercalia (RQ 68 and 111=Mor. WebFor example, the Peloponnesian War was primarily a struggle between two Greek city-states, Athens and Sparta, and was fought mainly on land and sea within the Greek world. But we can no longer recover indeed it appears that Romans of the early Empire could no longer recover what was the difference between a monstrum, a prodigium, a portentum, and an ostentum.Footnote 2019. 90 See, for example, Wilkens Reference Wilkens2006 and De Grossi Mazzorin and Minniti Reference De Grossi Mazzorin and Minniti2006. 38 86 30 26. For example, Cic., Rep. 3.15 and Font. The biggest difference that I'm aware of is that the Classical Greek religion was much more the religion of myths that we all know, while the Class 60 73 Dogs had other ritual uses as well. 92 Moses (Reference Moses, Brocato and Terrenatoforthcoming, table 2) reports that these species account for 89.9 per cent of the total number of individual animal specimens recovered. 49 The distinction is preserved by Suet., Prat. ex Fest. Plaut., Stich. There is a small amount of evidence for a form of auspicium performed with beans: Fest. 66 While there is a growing body of work done on the osteoarchaeological material from other regions of the Empire, especially the north-western provinces,Footnote 56 7 Hostname: page-component-7fc98996b9-rf4gk At the centre of the whole complex was the immolatio, during which the animal was sprinkled with mola salsa (a mixture of spelt and salt), the flat of a knife was run along its back, and then it was slaughtered. 87 Were they always burnt on an altar or brazier? ex Fest. 64 32 Peter=FRH F33. Pliny and Apuleius may reflect an lite misconception about the religious praxis of lower class worshippers, offering an incorrect, emic interpretation of an observable phenomenon. 4.57. Elsner Reference Elsner2012 emphasizes the heavy influence of early Christian writers on modern theorizations of sacrifice. Neither Miner's nor his reader's understanding is right and the other wrong: they are two different views of the same set of data, and both are valuable. If the commander who devoted himself did not die in battle, he was interdicted from performing any ritual on behalf of the state (publicum divinum). 36 Expert solutions. 39 There is no evidence, contra Parker Reference Parker2004 and Wildfang Reference Wildfang2006: 589, that the Romans ever perceived the punishment of a Vestal as sacrifice. WebThe first way that Roman is different than Christian is because of there believe in gods. [1] Comparative mythology has served a Although the remains come from a known sacred area, it should not be assumed that all of them are evidence of sacrificium or other rituals: some may be garbage, material used as fill, or even the remains of animals (like mice) that died while exploring the refuse heap. 54 413=Macr., Sat. Footnote Arguably, then, it is the Christians who bequeathed to future generations the metonymic equivalence of sacrifice and violence, Knust and Vrhelyi Reference Knust and Vrhelyi2011: 17. Aldrete counts at least fifty-six sculptural reliefs dating from the seventh century b.c.e. e.g., O'Gorman Reference O'Gorman2010: 1217 and Versnel Reference Versnel1976. Plaut., Stich 233; Cato, Agr. 35 One was killed at the Colline Gate, under the earth as is the custom and the other took her own life Since this horrible event which occurred in the midst of so many terrible things, as is wont to happen, was turned into a prodigy, the Board of Ten Men was ordered to consult the Books. Another major difference between Greek gods and Roman gods is in the physical appearance of the deities. From an examination that is restricted to Roman sources and that sets aside Christian texts where the terms for these various rituals begin to be used in rather different ways, it appears that the hierarchy of rituals I have just described has been imposed from the outside. Nor, in broader terms, do I think that internal, or emic, categories should automatically be privileged over external, or etic, ones.Footnote 51, There is, of course, a large leap in scale from two literary references to an explanation for a ritual practice performed in hundreds of locations over many centuries. Pollucere is an old word, appearing mostly in literature of the second century b.c.e.,Footnote 88 Tagliacozzo Reference Tagliacozzo1989: 66. This draws further support from the fact that the object referred to by the instrumental ablatives that accompany the verb sacrificare is almost never a knife, an axe, a hammer, or other weapon.Footnote Moses, Reference Moses, Brocato and Terrenatoforthcoming. Far less common in the S. Omobono collection, but still present in significant amounts, is a range of animals that do not seem to have formed a regular part of the Roman diet, such as deer, a beaver, lizards, a tortoise, and several puppies.Footnote Roman sources make clear that Romans had several different rituals (sacrificium, polluctum, and magmentum) that appear, based on prominent structural similarities, to have been related to one another. The vast majority of the bones come from pigs, sheep, and goats. Emic and etic, terms drawn originally from the field of linguistics (Pike Reference Pike1967: 3744; reprinted in McCutcheon Reference McCutcheon1999: 2836), are one of several pairs of words used to present the insider-outsider distinction. Resp. J. wine,Footnote "useRatesEcommerce": false WebAnswer (1 of 3): The differences between the heroes of Greco-Roman mythology come down to significant contrasts in the cultural identities of both civilisations. ex Fest. 14 Scheid Reference Scheid2005: 1002; Reference Scheid2012: 84. 450 Krenkel; Hor., Sat. In addition to Zeus and Hera, there were many other major and minor gods in the Greek religion. 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 78 101 Lodwick, Lisa 132.12). 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. It is understandable that, from the etic viewpoint, two rituals performed in roughly the same way should appear to be identical to each other, even if emic accounts distinguish between them. See, for example, Morris et al. Match. 42 Bottom line: The Greeks tended towards greater personification of their gods; the Romans tended towards their religion being a series of quid pro quo transactions with 25 45 Hammers appear in only fifteen scenes, two-thirds of which date between the first century b.c.e. Scheid Reference Scheid1998: nn. 37 25 Marcos, Bruno 97L: Immolare est mola, id est farre molito et sale, hostiam perspersam sacrare (To immolate is to make sacred a victim sprinkled with mola, that is, with ground spelt and salt), a passage which also suggests that the link between immolatio and mola salsa was active in the minds of Romans in the early imperial period when the ultimate source of Paulus redaction, the dictionary written by Verrius Flaccus, was compiled.Footnote 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. 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. The elder Pliny, in his Natural History, discusses the high regard in which ancient Romans held simple vessels made of beechwood. The Romans then observed a regular set of expiatory rituals, most importantly offerings made to the goddesses Ceres and Proserpina by matrons of the city and the procession of a chorus of twenty-seven virgins. Cornell, T. J. Aul. This is the insider-outsider problem in nuce. Another animal sometimes sacrificed by the Romans but not regularly eaten by them is the human animal. But one of the things that I consider quite interesting was the difference approaches that the Greeks and Romans had towards the Gods as a whole. Augustine, Civ. It is important to note that there is no indication that these vegetal offerings were thought to be substitutions for what would have been, in better circumstances, animal victims.Footnote Tereso, Joo Pedro Nacirema is American spelt backwards, and Miner shows to, and interprets for, us our own bathroom habits.Footnote The ritual ended with a litatio, that is, the inspection of the animal's entrails, and it was then followed by a meal.

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