By Lukas de Blois, Peter Funke, Johannes Hahn
This quantity offers the complaints of the 5th workshop of the overseas thematic community ‚Impact of Empire’, which concentrates at the heritage of the Roman Empire, c. two hundred B.C. - A.D. 476, and, lower than the chairmanship of Lukas de Blois and Olivier Hekster (University of Nijmegen, The Netherlands), brings jointly historical historians, archaeologists, classicists and experts on Roman legislations from a few 28 ecu and North American universities. The 5th quantity makes a speciality of the effect of imperial Rome on religions, ritual and spiritual lifestyles within the Roman Empire. The following subject matters are taken care of: connections among Roman enlargement and faith, the imperial influence on neighborhood cults, cultic team of workers (priests, priestesses and bishops), and the divinity of Roman Emperors.
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Additional info for The Impact of Imperial Rome on Religions, Ritual and Religious Life in the Roman Empire: Proceedings of the Fifth Workshop of the International Network ... June 30 - July 4, 2004 (Impact of Empire)
2098. 2343. cit. 41), 112. 43 See chs. 65, 69-72; it is important for 128, too. 22 authority as long as these did not interfere with the procedural principles and power of the ruling elite. Secondly, centrally defined or suggested religious norms were only used to orientate or reorient local elites towards the central power. The Capitoline triad and the pair of augurs and pontiffs point into two different directions. Judged by the aim and the mechanism employed, the cult of the Capitoline triad and imperial cult as analyzed by SIMON PRICE as a medium for the local elite44 are functionally equivalent.
Magnus was used as praenomen. By the time of Pompeius’ death, however, he was again allowed his cognomen magnus, as it read on his epitaph. 8 The reappearance of the cognomen links up with Claudius’ allowing Gnaeus Pompeius to return his name to its former glory, unsurprisingly, since Pompeius had become the emperor’s son in law. 1. 2. 1. 8-9, with A. A. Barrett, Caligula. The Corruption of Power (London 1989), 237-238; P. M. ), Images of Ancestors (Aarhus 2002), 188-191; 193. 31722. On the altar of Gn.
These concepts will be discussed below. In what follows, I want to focus on two aspects of the Augustan model that are most relevant to the practice of civic ritual and civic patronage in the communities of the empire, namely on the role patrons in those rituals of a religious character. Paul Zanker in Power of Images has shown in some detail how Augustus operated to encourage the reform of ritual and religion. 8 The devises were often anachronistic including, for example, the recitation of verses that were incomprehensible to their contemporaries and the leather hats with metal spikes worn by the flamines (Image 2: a flamen on the ara pacis), but even if Augustus acted in a way that was sometimes naive, it was astonishingly effective.
The Impact of Imperial Rome on Religions, Ritual and Religious Life in the Roman Empire: Proceedings of the Fifth Workshop of the International Network ... June 30 - July 4, 2004 (Impact of Empire) by Lukas de Blois, Peter Funke, Johannes Hahn