scholarly journals Rimska religija i kultovi u Epidauru

2012 ◽  
Vol 6 (1) ◽  
Author(s):  
Bruno Bijađija
Keyword(s):  
Coastal Region ◽  
Roman Religion ◽  
Imperial Cult ◽  
Bronze Statue ◽  
Sufficient Proof ◽  
Archaeological Excavations ◽  
Public Worship

The Roman colony of Epidaurum (modern-day Cavtat) has been poorly excavated, which represents the main problem in a study of any aspect of Roman life in the area of present-day Dubrovnik. however, thanks to epigraphic holdings, material remains, certain traditions and other indicators, it is possible to say something about Roman religion and cults in Epidaurum in the period of Roman rule over the Croatian coastal region. So far, we have succeeded in identifying the following worshipped deities and cults: Jupiter, Minerva, Diana, Aesculapius, the imperial cult and Mithra. Jupiter, Diana and an unknown deity have been confirmed by an inscription, while the worship of Minerva has been confirmed only in private in the form of a bronze statue. The cult of Aesculapius is suggested by tradition and analogies with Narona, though three decorative pieces with his figure on them cannot be considered sufficient proof of public worship of the cult. The imperial cult has also been confirmed by two inscriptions, and also indirectly by the testimony of the Dolabela inscription. Mithra is the most well-known and confirmed deity in the Cavtat area. however, no inscriptions have been found bearing his name. As new archaeological excavations are still to follow, and the ones that have commenced have not been completed yet, the list of worshipped deities and cults in the area of Cavtat and its surroundings will certainly be longer, and our insights much better supported. There is a clear distribution of the abovementioned cults and deities in the wider area of the former colony of Epidaurum, which serves as a good indicator of the Romanisation of the Dubrovnik region.

scholarly journals Fraser Island Archaeological Project (FIAP): Background, Aims and Preliminary Results of Excavations at Waddy Point 1 Rockshelter

2002 ◽  
Vol 13 ◽  
pp. 1 ◽  
Author(s):  
Ian J. McNiven ◽  
Ian Thomas ◽  
Ugo Zoppi
Keyword(s):  
Coastal Region ◽  
Early Holocene ◽  
Preliminary Results ◽  
Dune Systems ◽  
Local Resources ◽  
Archaeological Project ◽  
World Heritage Area ◽  
Heritage Area ◽  
Southeast Queensland ◽  
Archaeological Excavations

<p>Coastal southeast Queensland is one of the most intensively studied archaeological regions of Australia. While the Fraser Island World Heritage Area is the most famous landscape in this coastal region, no archaeological excavations have been undertaken and its ancient Aboriginal past remains poorly understood. The Fraser Island Archaeological Project (FIAP) redresses this situation. Excavations at Waddy Point 1 Rockshelter (WP1) in July/August 2001 reveal a focus on local resources (shellfish, fish and tool stone) in the last c.900 years. This finding is consistent with McNiven's (1999) regionalisation model which posits marine resource intensification and the development of separate residential groups occupying the dune systems of Cooloola and Fraser Island in the last 1,000 years. Further excavation will be required to define the base of the cultural deposit of WP1, which may be early Holocene given arrival of the sea off the headland c.10,000 years ago.</p>

scholarly journals Lead seals with tetrarchic busts from the imperial palace in Sirmium

Starinar ◽  
2019 ◽  
pp. 273-285
Author(s):  
Ivana Popovic
Keyword(s):  
The South ◽  
Imperial Cult ◽  
Single Row ◽  
Polygonal Structure ◽  
The North ◽  
Imperial Palace ◽  
Archaeological Excavations

In the course of archaeological excavations of the north section of the imperial palace in Sirmium (locality 85), conducted in 2015, as many as 39 lead seals were found to the south of column IV of the polygonal structure encountered in 2014. Nine specimens of imperial seals with a representation of four busts, i.e. images of the tetrarchs, are particularly interesting in this group. These seals appear in three iconographic variants (a-c) depending on whether the four busts are positioned in two rows or in a single row and whether they are of identical size. The discovery of imperial lead seals with the busts of tetrarchs bears witness to the importance of Sirmium at the time of the tetrarchy, not only as an army base for Diocletian?s wars against the Sarmatians, but also as a commercial centre where the deliveries of various products also arrived. They were, among other things, intended for building and decorating the polygonal structure used for celebrating the imperial cult.

A late antique statuary collection at Ostia's sanctuary of Magna Mater: a case-study in late Roman religion and tradition

2013 ◽  
Vol 81 ◽  
pp. 247-277
Author(s):  
Douglas Boin
Keyword(s):  
Civil Religion ◽  
Fourth Century ◽  
Late Antique ◽  
Historic Sites ◽  
Open Spaces ◽  
Roman Religion ◽  
The Social ◽  
Bronze Statue ◽  
High Social Status

Throughout the Mediterranean the study of the destruction, reuse, moving and preservation of statues has provided a window onto the transformation of Rome during a time of ascendant Christianity. The preservation of statuary collections is increasingly important in this regard. Archival research has revealed the discovery of one such collection at Ostia's Sanctuary of Magna Mater, a treasure trove of sculptures, reliefs and at least one bronze statue. All were well preserved, and several were found in the open spaces of the sanctuary. Together they span 500 years of history, stretching into the late fourth century. Unfortunately, the late antique significance of this group has never been acknowledged. This paper situates that collection within the social world of late antique Ostia, where many statues of both sacred and non-sacred subjects remained on display. The late fourth-century dedication, in particular, set alongside the earlier pieces, demonstrates that the ‘mood and motivations’ of traditional Roman religion, in Clifford Geertz's terms, also remained quite visible. The presence of this accumulated tradition, a hallmark of Rome's ‘civil religion’ for centuries, testifies to the high social status afforded one of Ostia's most historic sites, even during an increasingly Christian age.

scholarly journals Una revisión historiográfica sobre el culto a la domus imperatoria: siglos XX y XXI = A historiographical review of the cult of domus imperatoria during the 20th and 21st centuries

2019 ◽  
Vol 31 ◽  
pp. 181
Author(s):  
Carmen Alarcón Hernández
Keyword(s):  
Subject Matter ◽  
Roman Religion ◽  
Imperial Cult ◽  
The Subject ◽  
The Individual ◽  
Emperor Worship

Resumen: El trabajo presenta una revisión historiográfica del culto a los emperadores romanos y su domus en las publicaciones más destacadas de los siglos XX y XXI principalmente. Se aborda un análisis que comienza con el examen de las aportaciones más importantes sobre la materia, de la centuria pasada, que pueden enmarcarse en el paradigma positivista, y finaliza con la influencia de las concepciones postmodernas en el estudio de la adoración a los emperadores. Así, se pretende mostrar de qué modo la interpretación del culto imperial está ligada tanto a la adscripción a determinadas escuelas historiográficas, como a las posturas individuales de cada historiador, marcadas por sus propias convicciones religiosas.Palabras clave: culto imperial, domus imperatoria, historiografía, paradigma interpretativo, religión romana.Abstract: This document presents a historiographical review of the most relevant publications in the 20th and 21st centuries in the cult to the Roman emperors and their domus. The study begins with an examination of the most important contributions on the subject matter that can be framed in the positivist paradigm and ends by exploring the influence of postmodern conceptions in the studies on emperor worship. The paper thereby aims to explain how the interpretation of the imperial cult is linked to both the affiliation with certain historiographical schools and to the individual positions of historians, marked by their own religious convictions.Key words: imperial cult, domus imperatoria, historiography, interpretative paradigm, Roman religion.

scholarly journals Forum provinciae in Sarmizegetusa

2018 ◽  
Vol 55 ◽  
pp. 175-187
Author(s):  
Ádám Szabó ◽  
Keyword(s):  
Empty Space ◽  
Exact Match ◽  
City Wall ◽  
Imperial Cult ◽  
The Third ◽  
Geophysical Surveys ◽  
City Walls ◽  
The City ◽  
Archaeological Excavations ◽  
Made In

L. F. Marsigli represented three archaeological structures on the map of Colonia Ulpia Traiana Sarmizegetusa, made in 1699 and published in 1726 – the city walls, the amphitheatre and a rectangular, double-walled building which encloses an empty space, and which has a square-shaped niche on one side (Pl. I/2). The map, compared in scale to the results of archaeological excavations and geophysical surveys shows an exact match with the currently known groundplan of the city wall, its northeastern corner and the amphitheatre. The third building may be identified as the centre of the provincial assembly (concilium provinciae)1 and the provincial imperial cult, namely the forum provinciae, that was situated within the territory of the Area sacra (Pl. I/1; Pl. II), approximately 20 metres to the northwest from the location given by Marsigli. The two textual fragments previously found in the area also support the assessment of the structure of forum provinciae. The dislocation of the third building on the map was presumably due to misprinting or Marsigli’s field error. Today, the area is still unexplored, only future archeological excavations can justify or refute the exact characteristics, structure and periodisation of the third building depicted on Marsigli’s map.

‘Our Ancestors the Gauls’: Archaeology, Ethnic Nationalism, and the Manipulation of Celtic Identity in Modern Europe (1994)

2008 ◽  
Author(s):  
Michael Dietler
Keyword(s):  
Iron Age ◽  
Western Europe ◽  
National Unity ◽  
Complex Process ◽  
Ancient Iron ◽  
Bronze Statue ◽  
Napoleon Iii ◽  
Invented Traditions ◽  
Political Communities ◽  
Archaeological Excavations

These words are taken from Julius Caesar’s account of his war of conquest against the Celtic peoples of Western Europe in the first century BC. He attributed them to his enemy Vercingetorix, leader of the last great defence of Gaul against the Roman legions. More important in the context of the present discussion, they are inscribed at the base of a monumental bronze statue of Vercingetorix that surmounts the hilltop fortress of Alésia in Burgundy, the site of the final stand against the Romans. The French emperor Napoleon III commissioned the statue in 1865, and he also lavishly financed archaeological excavations at the site. Over a century later, in 1985, standing in the middle of the nearby ancient hilltop fortress of Bibracte (Mont Beuvray), where Vercingetorix had attempted to rally a united opposition against the Romans, French president François Mitterrand launched an appeal for national unity. Stating that Bibracte was the place where the ‘first act of our history took place’ (Mitterrand 1985: 54), he officially declared it a ‘national site’. A monument was also erected to commemorate his visit, and archaeological excavations were begun with financing on an unprecedented scale. It is my contention that such appeals to an ancient Celtic past have played, and continue to play, a number of important and often paradoxical roles in the ideological naturalization of modern political communities at several contradictory levels, including: (1) pan-European unity in the context of the evolving European Community, (2) nationalism within member states of that community, and (3) regional resistance to nationalist hegemony. An understanding of this complex process requires exploration of the ways in which language, objects, places, and persons have been differentially emphasized to evoke antiquity and authenticity at each of these levels in the process of constructing and manipulating emotionally and symbolically charged traditions of Celtic identity. As an archaeologist specializing in the study of those societies of ancient Iron Age Europe that serve as a touchstone of authenticity in the invocation of Celtic identity, I have an interest in examining the ways that archaeology has been appropriated, or has collaborated, in these ‘invented traditions’ (Hobsbawm 1983), and its potential role in sorting out the competing claims of what Benedict Anderson (1983) has called ‘imagined communities’.

scholarly journals Pontius Pilate and the Imperial Cult in Roman Judaea

2006 ◽  
Vol 52 (4) ◽  
pp. 555-582 ◽  
Author(s):  
JOAN E. TAYLOR
Keyword(s):  
Roman Religion ◽  
Imperial Cult ◽  
Material Evidence

While Pontius Pilate is often seen as agnostic, in modern terms, the material evidence of his coinage and the Pilate inscription from Caesarea indicate a prefect determined to promote a form of Roman religion in Judaea. Unlike his predecessors, in the coinage Pilate used peculiarly Roman iconographic elements appropriate to the imperial cult. In the inscription Pilate was evidently responsible for dedicating a Tiberieum to the Dis Augustis. This material evidence may be placed alongside the report in Philo Legatio ad Gaium (299–305) where Pilate sets up shields – likewise associated with the Roman imperial cult –honouring Tiberius in Jerusalem.

Graeco-Roman Religion in the Roman Empire: Old Assumptions and New Approaches

2009 ◽  
Vol 8 (2) ◽  
pp. 240-299 ◽  
Author(s):  
James B. Rives
Keyword(s):  
Roman Empire ◽  
Religious Life ◽  
The Other ◽  
Master Narrative ◽  
Emotional Needs ◽  
Roman Religion ◽  
Imperial Cult ◽  
Recent Trends ◽  
The One ◽  
Areas Of Interest

This article surveys recent trends in research on Graeco-Roman religion, focusing on the first and second centuries CE. In the first half, I assess current views on what I call the old ‘master narrative’ of Graeco-Roman religious history in this period, that is, the assumption that the decline of traditional Graeco-Roman religion left a void filled on the one hand by the purely political phenomenon of imperial cult and on the other by mystery/oriental religions, which met the emotional needs of the populace. In the second half I discuss two areas of interest that have come to the fore in the wake of the old master narrative’s collapse: an approach to interpreting traditional Graeco-Roman religion that some scholars have termed the ‘ polis -religion model’, and a focus on religious life in the provinces of the Roman empire. As an appendix I include a brief survey of available scholarly resources in this field.

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