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Relevant bibliographies by topics / Ancient Roman religion

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Academic literature on the topic 'Ancient Roman religion'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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Journal articles on the topic "Ancient Roman religion"

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Pérez Yarza, Lorenzo. "Sol romano y Sol Invictus: circo y ludi en Roma = Roman Sol and Sol Invictus: circus and ludi in Rome." ARYS: Antigüedad, Religiones y Sociedades, no. 15 (November 5, 2018): 215. http://dx.doi.org/10.20318/arys.2017.3845.

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Resumen: El Sol está presente en todas las religiones antiguas en mayor o menor medida. Numerosas versiones sobre el mismo dios de la cuenca mediterránea entraron en contacto gracias al helenismo y, más tarde, al Imperio Romano, compartiendo teónimos epítetos y simbología. A consecuencia de esto, diferentes epíclesis grecorromanas y orientales del dios desarrollaron un lenguaje común de representación. Pese a todo, la vinculación a los ludi y la cuádriga son un hecho que se mostrará exclusivo del ámbito romano.Abstract: The Sun is present to a greater or lesser extent in all Ancient Religions. Various Mediterranean versions of the same god came into contact due to Hellenism and to Roman Empire later, sharing theonyms, epithets and symbology. As a result of that, diverse Greco-Roman and Oriental epikleseis of Sun developed a common language. However, beyond formal similarities Sol’s vinculation with Ludi and quadrigae is revealed as exclusively Roman.Palabras clave: Sol, religión romana, Ludi, cuadriga, Circo Máximo, orientalizante.Key words: Sol, Sun, Roman religion, Ludi, quadriga, Circus Maximus, orientalizing.

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Gallimore, Daniel. "Ninagawa’s Ancient Journeys." Critical Survey 34, no. 4 (December 1, 2022): 113–23. http://dx.doi.org/10.3167/cs.2022.340407.

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The Japanese director Ninagawa Yukio, who directed all four of the Roman plays between 2004 and 2014, noted the challenge he faced in making Shakespeare’s Roman settings accessible for native audiences, his typical strategy being Japanisation. Ninagawa’s Brechtian strategy works two ways in offering audiences a helpful perspective on cultural difference while harnessing Shakespeare’s humanism to the anti-rational energies of his theatre that modernity had earlier suppressed. This article explores the mythopoeic aspect of Ninagawa’s project first in the context of comparative religion and then with an analysis of his Antony and Cleopatra (2011), which was innovative in casting a Japanese-Korean actress from the western Kansai region as Cleopatra against an established Tokyo actor. The polytheism that native Shinto has in common with ancient Roman religion is a significant subtext.

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Rogers, Dylan. "The Hanging Garlands of Pompeii: Mimetic Acts of Ancient Lived Religion." Arts 9, no. 2 (May 26, 2020): 65. http://dx.doi.org/10.3390/arts9020065.

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Roman painting is full of items associated with religious practice. Garlands, in particular, are found represented in Roman frescoes, often draped over different panels to enliven the painted surface with the semblance of abundant fresh flowers. There are indications, however, that in Roman domestic spaces, latrines, and streets, physical garlands were actually attached to the frescoes as votive offerings that mimic the painted garlands behind them. This paper considers how Roman paintings worked in tandem with garlands and other physical objects, and how Pompeiians engaged in mimetic acts. The two-dimensional painted surface depicting “mimetic votives” should be viewed within a three-dimensional space inhabited by people and objects. The mimetic act of hanging a garland was part of ancient lived religion, and, as such, enables us to examine past religious experiences, focusing on the individual and communication with the divine. The relationship between these various visual media would have created unique experiences in the daily lives of ancient Romans that are rarely considered today.

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Bremmer, Jan. "Religious Pluralism and Diversity in the Ancient World: Herodotus, the Roman Republic and Late Antiquity." TEOLOGICKÁ REFLEXE 29, no. 2 (January 23, 2024): 105–36. http://dx.doi.org/10.14712/27880796.2023.2.2.

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The subject of religious pluralism and diversity is much debated today, but has attracted much less attention in discussions of ancient Greek and Roman religion. In my contribution, I first look at the genealogy of the term ‘religious pluralism’ and differentiate it from diversity as being more normative. Subsequently, I look at Herodotus’ view of Persian religion as an example of religious diversity. I note that this Greek author, himself from a multicultural background, would today be considered a relativist. In his time, though, there was not yet a specific term for religious deviancy, which, as noted, started to emerge in the later fourth century BC (§ 1). I continue by looking at the Roman Republic and the early Principate. From a quantitative analysis, it is clear that the Roman term religio becomes more important in the first century BC and also acquires the meaning of a system of religious observances that can be regulated, which is an important step towards its later meaning ‘religion’. At the same time, we note the rise of the concomitant term superstitio as the wrong religio. Still, the Roman elite tolerated a wide variety of new cults outside civic religion and basically practised diversity (§ 2). After this, I will turn to the demise of religious diversity and pluralism in Late Antiquity, where we start to see religious persecutions for the very first time (§ 3). I conclude with some final considerations on the necessity of dialogue in negotiating religious differences.

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Cruse, Audrey. "Roman Medicine: Science or Religion?" Bulletin of the John Rylands Library 89 (September 2013): 223–52. http://dx.doi.org/10.7227/bjrl.89.s.12.

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In ancient Greece and Rome magical and religious healing continued to be practised at the same time as a burgeoning of research and learning in the natural sciences was promoting a seemingly more rational and scientific approach to medicine. Was there, then, a dichotomy in medical treatment or was the situation more complex? This paper draws on historical textual sources as well as archaeological research in examining the question in more detail. Some early texts, such as the Egyptian papyri from about 2,600 bc and the Hippocratic Corpus from the third and fourth centuries bc, contain an intriguing mixture of scientific and religious material. Archaeological evidence from, for example, sites of healing sanctuaries from ancient times, show medical prescriptions used as part of votive offerings and religious inscriptions on surgical instruments, while physicians were prominent among donators to shrines. Other archaeological finds such as the contents of rubbish tips, buried hoards, sepulchral deposits and stray artefacts from occupation levels, have also added to the archive of medical material available for discussion. The paper concludes that such intertwinings of religion and science were not only common in Roman medicine but, in fact, continue into the present time.

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Grig, Lucy. "Roman History." Greece and Rome 63, no. 2 (September 16, 2016): 269–74. http://dx.doi.org/10.1017/s0017383516000140.

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Ancient history often seems to lag behind other areas of history when it comes to adopting new methodological and theoretical approaches. This crop of books, however, does offer contributions in two notable and significant areas of current scholarship: first in the area of memory studies, and second representing what we might call the ‘cognitive turn’. In addition there is a robust defence of a structuralist-informed approach to Greco-Roman religion, as well, of course, as books representing the more traditional areas of ancient history such as epigraphy and biography.

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Hughes, Jessica. "The texture of the gift." Body and Religion 2, no. 1 (June 14, 2018): 88–112. http://dx.doi.org/10.1558/bar.36486.

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What did ancient religion feel like? This article explores different elements of tactile experience in Greco-Roman sanctuaries, focusing on a group of 'confession stelai' from Roman Asia Minor. Themes explored include the transgressive touching of ancient sacred objects by mortals, and the punitive touching of mortal bodies by the Greco-Roman gods.

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Lennon, Jack J. "VICTIMARIIIN ROMAN RELIGION AND SOCIETY." Papers of the British School at Rome 83 (September 16, 2015): 65–89. http://dx.doi.org/10.1017/s0068246215000045.

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This paper brings together literary, epigraphic and iconographic evidence for thevictimarii— the attendants responsible for slaughtering sacrificial animals in ancient Rome. It aims to explore the problematic status ofvictimariiin Roman society, and argues that the often hostile views of the aristocracy have led to the continued marginalisation of this prominent group within scholarly discussions of religion and society. It argues that when the various strands are considered together a far more positive view ofvictimariiwithin Roman society emerges, suggesting that this was in some respects one of the most respectable of professions among the slave and freedman communities.

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Šmerda, Martin. "Quirinus and his Role in Original Capitoline Triad." Sapiens ubique civis 1, no. 1 (December 1, 2020): 57–64. http://dx.doi.org/10.14232/suc.2020.1.57-64.

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This article is focused mainly on ancient Roman god Quirinus and his origin, character and role in the First Capitoline Triad of ancient roman religion. This article enumerates theories and views of Roman authors on the origin and character of Quirinus as one of the oldest members of ancient Roman pantheon. The available evidence from literary sources pertaining to Quirinus, his priests and festivals is also considered. Author of this article evaluates the similarities between Mars and Quirinus and their priests (Salii and flamines) and possible warlike competences of Quirinus – his connection to war.

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Mason, Steve. "Jews, Judaeans, Judaizing, Judaism: Problems of Categorization in Ancient History." Journal for the Study of Judaism 38, no. 4-5 (2007): 457–512. http://dx.doi.org/10.1163/156851507x193108.

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AbstractThe very title of this journal reflects a commonplace in scholarly discourse. We want to understand "Judaism" in the Persian and Graeco-Roman periods: the lives and religion of ancient Jews. Some scholars in recent years have asked whether Ioudaioi and its counterparts in other ancient languages are better rendered "Jews" or "Judaeans" in English. This essay puts that question in a larger frame, by considering first Ioudaismos and then the larger problem of ancient religion. It argues that there was no category of "Judaism" in the Graeco-Roman world, no "religion" too, and that the Ioudaioi were understood until late antiquity as an ethnic group comparable to other ethnic groups, with their distinctive laws, traditions, customs, and God. They were indeed Judaeans.

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Dissertations / Theses on the topic "Ancient Roman religion"

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Heyman, George P. Watts James W. "The power of sacrifice Roman and Christian discourses in conflict /." Related electronic resource: Current Research at SU : database of SU dissertations, recent titles available full text, 2004. http://wwwlib.umi.com/cr/syr/main.

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Shannon, Avram Richard. "Other Peoples' Rituals: Tannaitic Portrayals of Graeco-Roman Ritual." The Ohio State University, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=osu1429830562.

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Hoklotubbe, Thomas Christopher. "The Rhetoric of PIETAS: The Pastoral Epistles and Claims to Piety in the Roman Empire." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:15821958.

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This dissertation reads the Pastoral Epistles alongside imperial propaganda, monumental inscriptions, and philosophical writings of the Roman period to determine how claims to piety (Greek: εὐσέβεια, Latin: pietas) advanced socio-political aims and reinforced cultural values and ideological assumptions among its audiences. Coins celebrating the pietas of the imperial households of Trajan and Hadrian, the honorary inscription of Salutaris in Ephesus, and the writings of Philo and Plutarch evidence that appeals to piety functioned rhetorically to naturalize hierarchies of power and social orders, recognize the honorable status of citizens, signal expertise in knowledge about the divine, and delineate insiders from outsiders. Moreover, the prevalence of appeals to piety indicates the virtue’s broad cultural currency and prestige, which was traded upon for legitimating authority. This dissertation argues that the author of the Pastorals strategically deploys piety in his attempt to negotiate an imperial situation marked by prejudicial perceptions of Christians as a foreign and seditious superstitio, to reinforce (gendered) social values, to intervene in Christian debates over the status and authority of benefactors in the ekklēsia, to build confidence in and solidarity around the legitimacy of his vision of the ideal ekklēsia, and to denigrate the beliefs and practices of rival teachers.

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Macrae, Duncan Eoin. "The Books of Numa: Writing, Intellectuals and the Making of Roman Religion." Thesis, Harvard University, 2013. http://dissertations.umi.com/gsas.harvard:10899.

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This dissertation provides an intellectual and social history of learned writing on Roman religious culture during the late Republic and early Empire. I examine the ways in which an elite learned literature, for which I propose the name "civil theology", constructed "Roman religion" as a religious system. The first part of the dissertation is an intellectual history of civil theology, especially focused on how these learned texts generated "Roman religion" as an object of knowledge. In order to elucidate how texts can authoritatively construct a religious system, I pursue a comparison between civil theology and the Mishnah, a rabbinic textual compilation. The second part of the dissertation is a social history of civil theology, concentrating on the social contexts of production and reception of the discourse. Firstly, I demonstrate how the discourse was embedded in the social relations of the profoundly competitive late Republican elite. Civil theology was not a socially marginal intellectual activity. Rather, knowledge about Roman religion provided resources for the social self-presentation of the elite. Secondly, I consider how civil theology became implicated in the new imperial socio-political order. Emperors drew on civil-theological knowledge to legitimize "religious reforms" and their personal rule; for the aristocracy, civil theology became entangled with responses to the new situation of autocracy. In a conclusion, I outline the continuing influence of civil theology and its construction of "Roman religion" in the high imperial period and late antiquity and consider how Roman civil theology can complicate the established scholarly approaches to the relationship between books and religion.
The Classics

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Sailors, Cara Leigh. "The Function of Mythology and Religion in Ancient Greek Society." Digital Commons @ East Tennessee State University, 2007. https://dc.etsu.edu/etd/2110.

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The ancient Greeks are prime subjects of study for those wishing to understand the roles that religion and mythology play in a society and how the two interact with each other. This paper covers what I feel after my study of Greek mythology and religion are the eight functions of mythology: history, education, explanation - both of the natural world and the culture of each society, legality, genesis, what happens after death, and entertainment; as well as the two function of religion: civic and spiritual. In the first chapter, in order to show each of the mythological functions, I summarize and explain a myth that falls primarily into each category. The second chapter discusses and illustrates Civic Religion and the third examines the three major Mystery Religions. The goal is to offer a basic understand of some of the myths, religious beliefs, and cult practices of the ancient Greeks.

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Nguyen, Duy. "The Ancient Christian Ritual and its Theological Meaning in the 21st Century:A Study of the Sign of Peace in the Novus Ordo in the Roman Rite." Athenaeum of Ohio / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=athe1506338017115164.

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Collar, Anna. "Networks and religious innovation in the Roman Empire." Thesis, University of Exeter, 2008. http://hdl.handle.net/10036/55073.

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Why do some religious movements succeed and spread, while others, seemingly equally popular and successful at a certain time, ultimately fail? It is from this starting point that this thesis approaches religious success or failure in the Roman Empire: exploring a new analytical method for understanding religious change: network theory. The thesis forms two parts. Part I sets out the theoretical frameworks. The focus of network theory is on the processes by which innovation spreads: how interconnectedness facilitates change. Although some innovations might be ‘superior’, viewing success or failure as the result of interplay between inherent qualities of a religious movement and the structure of the social environment in which it is embedded means it is possible to reduce value judgements about superiority or inferiority. The discussion then turns to religious change. The key point is that sociologists of religion can explain something of the processes of religious conversion (or ‘recruitment’) and the success or failure of a religious movement through an analysis of social interactions. Finally, I explain how I shall use networks both as a heuristic approach and a practical modelling technique to apply to the epigraphic data, and detail some of the previous application of networks to archaeological test cases. Part II applies these methods to the epigraphic data of three religions. In Chapter Four, I examine the cult Jupiter Dolichenus, arguing that the previous explanations for the success of the cult are untenable, showing from the epigraphy that the cult spread through a strong-tie network of Roman military officials. In Chapter Five, I look at the development of Jewish identity in the Diaspora, showing that, during the second century AD, Diaspora Jews began to actively display their Jewish identity in their epitaphs. I argue that this re-Judaization represents the ‘activation’ of an ethno-cultural network, as a response to the destruction of the Temple in Jerusalem and the crushing of the Bar Kokhba rebellion; the visible remains of the rabbinic reforms. In Chapter Six, I discuss the cult of the ‘Highest God’, Theos Hypsistos, taking Mitchell’s argument further to suggest that the huge increase in the dedications during the second-third centuries is not simply a reflection of the epigraphic habit, but rather, that the cult of Hypsistos was swelled by the Gentile god-fearers, as a result of the changes happening within Judaism itself at this time.

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Lietz, Beatrice. "Pour une étude de la religion en Sicile à l’époque républicaine : la Sicile vue de Rome dans les Verrines de Cicéron." Doctoral thesis, Scuola Normale Superiore, 2019. http://hdl.handle.net/11384/85654.

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Cultural and religious contact has been extensively studied over the last few decades, covering many different periods and contexts in classical Antiquity.However, very little attention has been paid to Roman Sicily during the Republic. Nevertheless, new research has shown that the island continued to thrive under Roman rule, with a variety of cultural influences coming together within the framework of Hellenistic “koine”. This work aims at reconstructing religious contact in this very particular context, using the evidence provided by Cicero’s speeches against Verres. Part one is a sketch of all the cults mentioned in the speeches; part two focuses on the way Roman presence made an impact on local practices and part three tries to determine how the Romans perceived Sicialian religion. Results will show the Republican Sicily was not the home of a declining Greek culture, but a lively harbour of cultural exchange.

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Cloke, Christian F. "The Landscape of the Lion: Economies of Religion and Politics in the Nemean Countryside (800 B.C. to A.D. 700)." University of Cincinnati / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1455208969.

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Nicolas, Charles. "Les prières de l'empereur romain : Pratiques religieuses du gouvernant, de la collectivité et de l'individu, d'Auguste à Théodose Ier." Thesis, Paris 4, 2015. http://www.theses.fr/2015PA040185.

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La prière, parce qu’elle suppose une reconnaissance du pouvoir des mots et des gestes, est une pratique tangible et un fait historique. Étudier sa nature et ses évolutions fait progresser la connaissance des comportements et des dispositifs religieux. Ainsi, les prières formulées par les empereurs romains, qu’ils soient païens ou chrétiens, participent de la manifestation de leur pouvoir et de l’expression des rapports complexes entre l’individu, la communauté et le monde divin. Néanmoins la nature de la documentation et la spécificité des différents systèmes religieux conduisent à privilégier une relative synchronie. L’étude des prières récitées par l’empereur dans la célébration des cultes publics permet de préciser l’articulation entre la personne impériale et la communauté publique. Sur le temps long, il est alors possible de discuter les supposées évolutions ou mutations de ces responsabilités et de leurs représentations. Aussi la nature même des prières romaines peut-elle être éclairée au regard des interrogations modernes sur les religions antiques et des concepts de spiritualisation, d’individualisation ou de performance collective. La définition du paysage cultuel des empereurs romains permet de reconsidérer le sens même de la prière individuelle et de ses enjeux religieux et sociaux. L’ensemble de ces approches se prolonge harmonieusement avec le passage du paganisme au christianisme. La place des empereurs dans le culte communautaire, la possible élaboration de dispositifs cultuels spécifiques et la représentation de leurs prières individuelles ou personnelles participent de l’étude historique de la lente constitution d’un christianisme impérial romain divers
The prayer is a tangible practice and a historical fact. It implies recognition of the power of words and gestures. The study of its nature and evolutions improves knowledge of religious behaviours and setups. Prayers made by pagan or Christian Roman emperors involve representation of their power and show the complex relationship between the person, the community and the divine world. However, the available documentation and the specificity of different religious systems lead to adopt a relative synchrony. The prayers said in public cults are used to study the relationship between the imperial person and public community. It is then possible to have a long-term discussion of the supposed changes or mutations of these responsibilities and their images. The nature of Roman prayers can be discussed by the modern interrogations about antique religions and concepts such as spiritualization, individualization and collective performance. The definition of the Roman emperors worship landscape allows reconsidering the very meaning of individual prayer together with its religious and social issues. All these approaches extend harmoniously from Paganism to early Christianity. The position of emperors in community worship, the development of specific worship setup and representation of individual or personal prayers are part of an historical study focused on the slow formation of a diverse Roman imperial Christianity

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Books on the topic "Ancient Roman religion"

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Iain, Gardner, and Lieu Samuel N. C, eds. Manichaean texts from the Roman Empire. Cambridge, UK: Cambridge University Press, 2004.

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Turcan, Robert. The gods of ancient Rome. Edinburgh: Edinburgh University Press, 2000.

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Bédoyère, Guy De la. Gods with thunderbolts: Religion in Roman Britain. Stroud, Gloucestershire: Tempus, 2002.

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Bédoyère, Guy De la. Gods With Thunderbolts: Religion in Roman Britain. STROUD: TEMPUS, 2002.

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Ogden, Daniel. Magic, Witchcraft, and Ghosts in the Greek and Roman Worlds. New York: Oxford University Press, 2007.

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1886-1943, Harrer Gustave Adolphus, ed. A handbook of classical mythology. Royston [England]: Oracle Publishing, 1996.

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Graf, Fritz. La magie dans l'antiquité gréco-romaine: Idéologie et pratique. Paris: Les Belles Lettres, 1994.

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Graf, Fritz. La magie dans l'antiquité gréco-romaine: Idéologie et pratique. Paris: Perrin, 1997.

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Dimitrov, Dimitŭr. Ezichnit︠s︡i i khristii︠a︡ni prez IV vek: Modeli na povedenie. Tŭrnovo: IK "Emaliol", 2000.

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Pichel, Abraham I. Fernández. Of Gods and men: Research on the Egyptian temple from the New Kingdom to the Graeco-Roman period. Alcalá de Henares: Editorial Universidad de Alcalá, 2022.

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Book chapters on the topic "Ancient Roman religion"

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Rose, H. J. "Survivals." In Ancient Roman Religion, 145–57. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003396178-6.

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Rose, H. J. "The Gods of the Roman State." In Ancient Roman Religion, 49–87. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003396178-2.

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Rose, H. J. "Orontes Into Tiber." In Ancient Roman Religion, 124–44. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003396178-5.

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Rose, H. J. "Augustus and The Revival of Religion." In Ancient Roman Religion, 106–23. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003396178-4.

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Rose, H. J. "Strange Gods." In Ancient Roman Religion, 88–105. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003396178-3.

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Rose, H. J. "Numen." In Ancient Roman Religion, 9–48. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003396178-1.

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Dillon, Matthew, and Lynda Garland. "Religion in the Roman Republic." In The Ancient Romans, 86–143. First edition. | New York : Routledge Taylor & Francis Ltd, 2021.: Routledge, 2021. http://dx.doi.org/10.4324/9781315678498-3.

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Frankfurter, David. "Religion in Society: Graeco-Roman." In A Companion to Ancient Egypt, 526–46. Oxford, UK: Wiley-Blackwell, 2010. http://dx.doi.org/10.1002/9781444320053.ch28.

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Horsley, Richard. "Peasant Revolt Against the Roman Imperial Order in Ancient Palestine." In Religion in Rebellions, Revolutions, and Social Movements, 53–70. London: Routledge, 2022. http://dx.doi.org/10.4324/9781032011523-5.

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Gasparini, Valentino. "Tracing Religious Change in Roman Africa." In A Companion to the Archaeology of Religion in the Ancient World, 478–88. Chichester, UK: John Wiley & Sons, Ltd, 2015. http://dx.doi.org/10.1002/9781118886809.ch36.

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Conference papers on the topic "Ancient Roman religion"

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Tomassoni, Rosella, Stefania Liburdi, and Annalisa Marsella. "THE ROLE OF WOMEN IN THE HISTORY OF ROMAN RELIGION: FROM VESTALE TO MADONNA." In 10th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscah.2023/fs06.07.

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Introduction: Within the concept of women in the archaic Roman era, the present paper will attempt a believable reconstruction of the passage of the vestal woman figure, subjected to the male �potestas� of the �pontfex maximus� in which Eros was sacrificed to the Civitas due to the blackmail of equal rights, to the recovery of the woman as an object of Christian contemplation. Objective and Method: The aim of this article, through the analysis of recognized sources, is to study the axiom according to which the Roman woman was considered equal to the man in society (for roles, reputation, legal capacity, and public image), only playing the religious role of vestal, which denied her femininity.Throughout history, male domination was revealed in all fields, still in the religious field, until the advent of Christianity which re-evaluated the woman through the figure of the Madonna, attributing to her the role of mother of the creator. Topic: The figure and role of women in ancient Rome did not disregard religion. In that period, the various female personalities could be identified in the figures of: matrons, prostitutes, commoners, vestals, all of which were characterized by enslavement to the particular patriarchal figure (pater, husband or pontifex). Only the vestal priestesses would seem to be excluded from the list of figures subject to male protagonists. The woman, considered tender and soft (�mollis, �mulier�, the most fragile) was completely excluded from important roles in Roman society.The juridical position of the Roman woman is obtained in the law of the XII tables (451-450 BC): "Feminas, etsi perfectae aetatis sint, in tutela esse, exceptis virginibus Vestalibus" - "The women are all to be under protection, although they are adults, except the Vestal virgins". Vestal women could juridically act like a man only if subjected to the temple of the goddess Vesta; in a psychoanalytic analysis, therefore, the counterpart was the renunciation of femininity, which was imposed by the thirty-year chastity they had to abide by. Throughout history, male domination was revealed in all fields, still in the religious field, until the advent of Christianity which re-evaluated the woman through the figure of the Madonna, attributing to her the role of mother of the creator. Conclusion: In conclusion, with this article, we will analyse how the Roman religions (polytheistic and monotheistic) have contributed, throughout history, to subjecting women to male domination and to attributing a negative and sinful image to them, until the advent of Christianity. The psychologist feels the need to address a question: what of this primordial essence of the feminine scares the man of every age?

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Chen, Yifan, and Yancheng Wang. "How Did Religion Consolidate the Rule of Ancient Kingship: Take the Roman Empire as an Example." In 2021 International Conference on Public Art and Human Development ( ICPAHD 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220110.045.

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Ursu, Valentina. "Myth – component of ethnic culture." In Ethnology Symposium "Ethnic traditions and processes", Edition II. Institute of Cultural Heritage, Republic of Moldova, 2021. http://dx.doi.org/10.52603/9789975333788.15.

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This article presents the definition of myth as one of the important components of ethnic culture. Some ancient mythical systems are analyzed: Egyptian, Mesopotamian, Indian, Greek, Roman. It is found that in later historical epochs, with the systematization and recognition of the value of scientific knowledge, the merit of the myth of exemplifying reality becomes more and more plausible, remaining as a value at the level of aesthetic exercise. All world and national religions, as institutional exponents of some myths to the detriment of others, have had a confrontation with mythological phenomena. It is emphasized that through the existence of myths, the human being has managed to evolve. With the help of myths, man maintains his origin. Through the presence of myths the human being is organized in society. It is mentioned that myth is not only the first form of culture, but also man’s change of the spiritual life, which is preserved even when the myth loses its absolute importance. Myth is the oldest system of values. Thus, culture evolves from myth to knowledge, from imagination to law.

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MEHMETALI, Bekir. "THE ARAB-TURKISH BROTHERHOOD IN MODERN ARABIC POETRY." In VI. International Congress of Humanities and Educational Research. Rimar Academy, 2023. http://dx.doi.org/10.47832/ijhercongress6-3.

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Since ancient times, Arabic poetry has been a depiction of everything that is happening in the Arab environment that surrounds the poet wherever he is, and his igniting flame has not been extinguished in their souls, despite the subjugation of the Arab world to the rule of non-Arabs after Islam. It is known that the Arab Muslims set out from the Arabian Peninsula as conquerors and heralds of the serious Islamic religion, and as a result of this the entry of nonArabs into Islam that enlightened the darkness of their hearts, so the Persians, Romans, Copts, Abyssinians, Turks, and others will be enlightened by his guidance... Muslim rulers will succeed in ruling the Islamic state Arabs and non-Arabs, such as Persians, Turks, Kurds, and others. And when the Turkish Ottoman state was established on an Islamic religious basis, the Turkish Muslims carried the banner of Islam, so they defended it, relying on Muslims of all nations, from the Turks, the Laz, the Arabs, and others, so the Islamic Ottoman rule extended over common areas that included almost the entire Arab lands, and they did not differentiate between Muslim and another in view of his race, color or geography. However, this matter did not satisfy the lurking enemies who wanted sedition and division between the Arabs and the Turks, so they stirred up the winds of nationalism that some Arab poets sought in the modern era, such as Ibrahim al-Yaziji and Khalil Mutran. Herein lies the importance of the research, its objective, and its value. The research uses the descriptive and analytical approaches in order to highlight the manifestations of this brotherhood, which received sufficient attention from Arab poets in the modern era.

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Сапрыкин, С. Ю. "Эпиграфические записи Боспорского царства. Разнообразие." In Древности Боспора. Crossref, 2023. http://dx.doi.org/10.25681/iaras.2020.978-5-94375-339-8.332-357.

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The author of this article is publishing a fragment of the newly found Greek inscription from the environs of Temriuk (the region of Krasnodar, in ancient times the Asian side of the Bosporan kingdom), dated the late 2nd – early 3rd c. AD. It is a list of thiaseitai – members of the Bosporan religious association. The names are of the Greek and Iranian origin which is usual at Bosporus in the Roman period. It shows a certain degree of Hellenization of the barbarian population and Barbarization of the Greeks on the Asian side of the Kingdom. The author also gives a new reading of the earlier published four proxenic decrees. He corrects the earlier suggested reading of the so-called “Third Phanagoreian proxenia” and the restoration of the three proxenic decrees from Panticapaeum. His historical and epigraphic commentary concerns the problems of enktesis and the duty-free import of goods at Bosporus. To his mind the grant of land-plots and houses in these decrees is connected with the policy of the Spartocids, the tyrants of Panticapaeum, who gave this privilege by themselves without turning to the polis institutions of the Bosporan cities. But when the tyrants, probably Leucon I, Paerisades I and Eumelus for sure, gave some political privileges to the cities like the “restoring of the constitution of their fathers”, i.e. a certain deal of polis autonomy, then the proxenic decrees were adopted with a term politeia – a right to obtain a civil position at Bosporus, chiefly in Panticapaeum, sometimes in Phanagoria and Gorgippia. It was linked with enktesis and gave a possibility to participate in political and civic life in one of these three poleis. The author also corrects the reading of a building inscription from Kyz-Aul (European Bosporus) dated to 204/5 AD, where the publishers didn’t recognize the name of one of the epimeletai – Aur(elius) (…), an archont, presumably, in Panticapaeum (Caesareia), Nymphaeum or Phanagoreia (Agrippeia). Along with Herakas, son of Pontikos, the supreme interpreter of the Alani, this person restored something “ruined, broken out” or simply when something ”fell down”. Herakas as the interpreter of the Alani, was also mentioned in the Phanagoreian inscription of 208 AD where one of the building projects was also held under his supervision. The author connects this Herakas’ activity with the policy of king Sauromates II who was searching for the support of the Bosporan cities and the Alani.

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