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Books on the topic 'Dioses romanos'

Author: Grafiati

Published: 4 June 2021

Last updated: 17 February 2022

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1

Adkins, Lesley. Los romanos: Cultura y mitología. Köln: Evergreen, 2008.

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2

Usher, Kerry. Heroes, gods & emperors from Roman mythology. New York: Peter Bedrick Books, 1992.

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3

Jiménez, Miguel Requena. "Omina mortis": Presagios de muerte : cuando los dioses abandonan al emperador romano. Madrid: Abada Editores, 2014.

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4

Viv, Croot, Rodríguez Fischer Maite translator, and Rodríguez Fischer Cristina translator, eds. 50 relatos mitológicos: Monstruos, héroes y dioses. Barcelona: Blume, 2012.

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5

Campanelli, Marcella. Centralismo romano e "policentrismo" periferico: Chiesa e religiosità nella diocesi di Sant'Alfonso Maria de Liguori : secoli XVI-XVIII. Milano: F. Angeli, 2003.

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6

Manzo, Michele. Papa Giovanni vescovo a Roma: Sinodo e pastorale diocesans nell'episcopato romano di Roncalli. Cinisello Balsamo, Milano: Edizione paoline, 1991.

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7

Manzo, Michele. Papa Giovanni vescovo a Roma: Sinodo e pastorale diocesana nell'episcopato romano di Roncalli. Torino: Edizioni Paoline, 1991.

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8

Burden-Strevens, Christopher, Jesper Majbom Madsen, and Antonio Pistellato. Cassius Dio and the Principate. Venice: Fondazione Università Ca’ Foscari, 2020. http://dx.doi.org/10.30687/978-88-6969-472-1.

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In the Imperial books of his Roman History, Cassius Dio focuses on individual emperors and imperial institutions to promote a political framework for the ideal monarchy, and to theorise autocracy’s typical problems and their solutions. The distinctive narrative structure of Dio’s work creates a unique sense of the past and allows us to see Roman history through a specific lens: that of a man who witnessed the Principate from the Antonines to the Severans. When Dio was writing, the Principate was a full-fledged historical fact, having experienced more than two hundred years of history, good and bad emperors, and three major civil wars. This collection of seven essays sets out to address these issues, and to see Dio not as an ‘adherent’ to or ‘advocate’ of monarchy, but rather as a theorist of its development and execution.

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9

George, Jean. Les églises romanes de l'ancien diocèse d'Angoulême: Ouvrage illustré de 303 figures, comprenant 1005 motifs, dont 12 hors texte et d'une carte de l'ancien diocèse. Rouillac, Charente: Perriol, 2000.

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10

Rybak, Ryszard. La visita "ad limina apostolorum" nei documenti della Santa Sede e nel Codice di diritto canonico del 1983. Romae: Pontificia Università Lateranense, 1994.

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11

Egyház és közösség a kora újkorban: A Küküllői Református Egyházmegye 17-18. századi iratainak tükrében. 2nd ed. Budapest: Akadémiai Kiadó, 2011.

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12

Parisi, Melania. La Mitologia Clasica: Dioses Y Heroes Griegos Y Romanos. Editex, 2001.

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13

La mitologia clasica/ Classical Mythology: Dioses y heroes griegos y romanos (Bravo). Editex, 2001.

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14

El camino de los dioses. Ediciones B, 2015.

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15

Gillespie, Caitlin C. We Learned These Things from the Romans. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190609078.003.0005.

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Chapter 4 analyzes Dio’s representation of Boudica as an emblem of barbarian strength and fortitude who criticizes the misplaced values of the Romans. Boudica’s fearsome visage opens the conversation. Her appearance has parallels in Diodorus Siculus’s description of the Gauls, and material evidence of East Anglia provides support for her wearing a gold torc (a type of metal band worn around the neck). Images of the personified Britannia and other non-Romans suggest the models Dio is working against in his depiction of Boudica. Boudica’s speech in Dio responds to other female speeches, from Hersilia, to Veturia, to the empress Livia. In her speech, Boudica comments on the failures of Nero’s regime and the lack of imperial models of traditional Roman morality.

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16

Burden-Strevens, Christopher. Reconstructing Republican Oratory in Cassius Dio’s Roman History. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198788201.003.0008.

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This chapter explores the way in which Cassius Dio—a third-century Greek historian of the Roman Republic—used published oratory of the late Republic as a basis for his own historiographical speeches. It argues that, far from belonging in a sophistic thought-world divorced from their depicted historical context, Cassius Dio’s historiographical speeches display a marked attention for preserving not only specific arguments, but also the rhetorical strategies and turns of phrase used to make those arguments in the oratory of the first century AD. While Cicero inevitably appears to predominate in Dio’s register of sources for Roman oratory, this chapter nevertheless demonstrates Dio’s awareness of non-Ciceronian oratory—such as the speeches of Catulus, Hortensius, and M. Antonius—preserved in quoted material and testimonies of these orators in Ciceronian texts, which the historian reproduced accordingly.

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17

Scott, Andrew G. Emperors and Usurpers. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190879594.001.0001.

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This historical commentary examines books 79(78)–80(80) of Cassius Dio’s Roman History, which cover the period from the death of Caracalla in 217 B.C. to the reign of Severus Alexander and Cassius Dio’s retirement from political life in A.D. 229 Cassius Dio, a Roman senator, provides a valuable eyewitness account of this turbulent period, which was marked by the assassination of Caracalla; the rise of Macrinus, Rome’s first equestrian emperor, and his subsequent overthrow; the tempestuous, and by all accounts peculiar, reign of Elagabalus; and the continuation of the Severan dynasty under the young Severus Alexander. In addition to elucidating important passages from these books, this study assesses Cassius Dio’s political life and its relationship to his literary career; his call to history and time of composition; his historical method; and his attitude toward and subsequent presentation of the later Severan dynasty. In its investigation of books 79(78)–80(79), the work assesses an important stretch of Dio’s actual text, which for other parts has been preserved largely in epitome and excerpts. Finally, the work aims to fill a gap in scholarship, as no commentary on these books of Cassius Dio’s history has been produced since the nineteenth century, and its publication coincides with a renewed interest in the history and historiography of the Severan period.

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18

Scott, Andrew G. Book 80(80): Severus Alexander. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190879594.003.0004.

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This book provides a brief introduction to the beginning of the reign of Severus Alexander and commentary on this final small portion of Dio’s history. Although several sources, including the Historia Augusta, call Severus Alexander’s reign a return to a golden age, Dio saw it as the completion of an age of “iron and rust.” Dio’s narrative of Severus Alexander’s reign is slight, and more of Dio’s place in posterity emerges than ever before, in his dual role of historian and politician. Dio’s political life lasted from the reign of Commodus through that of Severus Alexander; unpopularity with soldiers and his illness forced his retirement. He chose, for reasons that are not entirely clear, to end his account of over a thousand years of Roman history at this point.

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19

Scott, Andrew G. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190879594.003.0001.

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An overview of Cassius Dio’s life and career, his role as historian of Rome, his call to history, and his background. This chapter also reviews ancient and modern sources for the period 217–224 A.D. Cassius Dio, born around A.D. 165 into a senatorial family from Nicaea in Bithynia, lived primarily in Rome from approximately A.D. 180 During his lengthy political career, he was both participant in and eyewitness to events, albeit a biased one, in the eighty books he composed about Rome’s history. Although much of Dio’s Roman history was preserved through the work of excerptors and epitomators, a single surviving manuscript, Codex Vaticanus Graecus 1288 (fifth or sixth century A.D.), transmits the text of 79(78).2.2–80(79).8.3.

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20

Sanders, James W. Peace at Almost Any Price, 1846–1866. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190681579.003.0003.

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John Fitzpatrick was the third Roman Catholic bishop of Boston. A Boston native and the son of Irish immigrants, he attended public schools, including the prestigious Boston Latin School. He enjoyed acceptance by the best of Boston society but seemed to fear causing offense to the Yankees while serving his struggling Irish immigrant flock, many of whom came to America in the wake of the Potato Famine. Although he privately supported efforts by others in the diocese, such as Father McElroy and the Sisters of Notre Dame, to open parochial schools, he took no action himself to establish a system of parochial schools as an alternative to the Protestant-run public schools. As such, the development of Catholic schooling was neglected in Boston during these years.

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21

Gillespie, Caitlin C. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190609078.003.0001.

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The introduction outlines the aims of the book and justifies the thematic approach. It discusses the complications in establishing the details of Boudica’s life and revolt due to the lack of contemporary literary accounts, and the need to juxtapose written narratives against material evidence of late Iron Age and early Roman Britain in order to gain a more comprehensive picture. This study analyzes literary and material evidence alongside comparative figures of female leadership and rebellion, from the seer Veleda to Cartimandua, queen of the Brigantes. The interpretation of Tacitus’s and Cassius Dio’s narratives of the rebellion takes into account authorial bias, the overarching goals of each author’s works, and the relationship between Rome and Britain during their lifetimes. An overview of scholarship on Boudica and the history of Roman Britain reveals complexities in the discourse surrounding this topic, from the outmoded idea of “Romanization” to the colonial connotations of “tribe.”

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22

Sanders, James W. Religion over All: 1866–1907. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190681579.003.0004.

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The Boston-born son of Irish immigrants, Bishop John Williams concentrated his energies on building up the purely religious as well as the charitable activities of the Boston diocese during his forty-year reign. Despite his proclivity for Roman Catholic separateness, he never became an active advocate of parochial schools. His stance on the school question may have been determined by his failure to grasp the profound social changes that had taken place in his lifetime and his belief that Catholic families could remedy any deficiencies of the Protestant public schools. At the same time, a small network of local “schoolmen” pastors developed a nucleus of parochial schools. Ambitious Irishmen began emerging from the local wards as powerful Democratic Party politicians, even winning seats on the powerful School Committee and the mayoralty.

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23

Antoni, Nicolau, Azara Pedro 1955-, Adán Alvarez, Gema Elvira, 1963-, Salón del Tinell, Institut de Cultura (Barcelona, Spain), and Museo de Historia de la Ciudad (Barcelona, Spain), eds. Deesses: Imatges femenines de la Mediterrània de la prehistòria al món romà = Diosas : imágenes femeninas del Mediterráneo de la prehistoria al mundo romano = Goddesses : Mediterranean female images from prehistoric times to the Roman period. Barcelona: Ajuntament de Barcelona, 2000.

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24

Józef, Krukowski, Warchałowski Krzysztof, and Stowarzyszenie Kanonistów Polskich, eds. Struktura i zadania kurii diecezjalnej: Materiały z ogólnopolskiej konferencji naukowej zorganizowanej w ramach obchodów Roku Prymasa Tysiąclecia przez Stowarzyszenie Kanonistów Polskich ... (Warszawa-Praga, 11-12, 09, 2001). Warszawa: Wydawn. Uniwersytetu Kardynała Stefana Wyszyńskiego, 2003.

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25

Geovo Almanza, Eduardo. El dios Jano: de lo fenoménico a lo probable: Criterios para la vida práctica de los pirrónicos y los neoacadémicos. Universidad Libre Sede Principal, 2018. http://dx.doi.org/10.18041/978-958-5466-32-6.

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En el título de este trabajo se menciona a Jano, dios romano arcaico y sin antecedente griego. De acuerdo con García Gual, esta deidad se representaba con doble rostro, mirada hacia atrás y hacia adelante; bifronte y sin espalda, su cabeza se alzaba sobre un pilar cuadrangular o sobre un mojón de los que marcan los lindes. Jano aparece, pues, como guardián de los caminos y de los nuevos tiempos; el guardián de las puertas, relacionado con los momentos peligrosos del cruce de un sitio a otro. Así, esta divinidad puede ser vista también como símbolo del presente, que es solo un momento decisivo de tránsito entre el pasado y el futuro (2003: 195). Al igual que el dios Jano, las corrientes escépticas presentan dos caras, tal vez incompatibles, pero que subsisten en tensión permanente: la de los que suspenden el juicio y les sobreviene la ataraxia, una conexión fortuita que no es promesa de salvación, y la de los que aceptan cierto grado de probabilidad y verosimilitud en la vida práctica, en el que se abandona la epoché y la ataraxia por una vida más racional, el mundo cívico que da lugar al saber menos incierto por ser producto de la actividad humana. Esto hace recordar que, si se observa detenidamente, en la vida práctica existe una gran cantidad de acciones importantes que no pueden realizarse más que desde la probabilidad; por ejemplo, navegar o viajar, que son tareas abiertas, alejadas de la seguridad o certeza absoluta, algo contrario a la creencia de los dogmáticos. Igualmente, la noción de tránsito, entendida como diversos modos de escepticismo frente a los problemas que plantea el conocimiento de la realidad y la conducta humana, remite al encuentro entre dos corrientes escépticas. En este sentido, tanto la tradición pirrónica –—quienes se sienten deudores de los planteamientos de Pirrón de Elis y consideran que los han mejorado cualitativamente—, como la tradición neoacadémica —cuya fuente de inspiración es la postura socrático-platónica, sobre todo la que se encuentra en los diálogos de juventud o diálogos socráticos—, comparten, pese a las diferencias, que sus postulados no tienen ningún carácter doctrinal o dogmático, defienden o presentan sus argumentos con el firme propósito de construir respuestas provisionales y racionales con la convicción de que no existe un criterio que permita determinar qué es lo verdadero y qué es lo falso; sin abandonar una de las actitudes o deseos fundamentales del ser humano: seguir investigando, porque, tal vez, como afirma Sócrates, una vida sin examen no es una vida digna para el hombre. Como guardián de los caminos y de los nuevos tiempos, y como experiencia del pensamiento, el escepticismo no ha sido estéril en la historia de la filosofía occidental. Raramente adoptado como tal en su versión antigua, pero frecuentemente revisado y repensado, a veces atenuado, a veces radicalizado, mas nunca asumido como algo banal y superfluo, ha sido capaz de mostrar, a través de tantos pensadores, que dichas posturas, en muchas ocasiones, despiertan al pensamiento de su «sueño dogmático». En cuanto a su relación con los momentos peligrosos del cruce de un sitio a otro, el escepticismo representa una invitación permanente a revisar fundamentos, ya que, tal vez, la ausencia de sentido es el sentido, por cuanto parece que la incertidumbre es condición de la vida feliz.

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