62. This is a clear difference from Athena, who was never associated with the weather. Poorer families imitate the rich by applying pottery plaques to their shrine walls.Footnote and Paul. Furthermore, it seems reasonable to conclude that the miniature clay cows, birds, and other animals that are also commonly found in votive collections were also substitutes for live sacrificial victims.Footnote 23 37ab). The most famous instance occurred annually at the festival of the Robigalia in June when a red dog and a sheep were sacrificed by the Flamen Quirinalis to ward off rust from the crops.Footnote The survival beyond the early Empire of most aspects of the distinction among ritual forms discussed in Section IV cannot be asserted with any confidence. 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 36 52 13 In the sacred realm, Romans could also pollucere a tithe to the god Hercules.Footnote MacKinnon Reference MacKinnon2004: 5974. 46 molo. McClymond treats sacrificial events as clusters of different types of activities, including prayer, killing, cooking, and consumption, which are not in and of themselves sacrificial (they are frequently performed in other contexts), but which become sacrificial in the aggregate (McClymond Reference McClymond2008: 2534). 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. 22 The same two interment rituals would be performed alongside one another again just about a century later, in 113 b.c.e. At her birth, Athena, the goddess of wisdom, sprang directly from the head of Zeus. 18 th century excavations unearthed a number of sculptures with traces of color, but noted art historians dismissed the findings as anomalies. Although there is some evidence for Roman consumption of dog in the form of canine skeletons with butchery marks (e.g., De Grossi Mazzorin and Tagliacozzo Reference De Grossi Mazzorin and Tagliacozzo1997: 4378), there is no evidence that dogs were raised for meat production (MacKinnon Reference MacKinnon2004: 74). Cf., n. 89 below. magmentum; Serv., A. Instead they seem to have conceived of it as the ritual consecration of an animal which was afterwards killed and eaten. Has data issue: true ex Fest. In Latin, one does not sacrifice with a knife or with an axe. The database is a very useful, but not infallible tool. I use ritual killing as a blanket term for any rite, including but not limited to sacrifice, that involves the death of a human being. The ritual seems to be even more flexible than sacrificium in the range of objects on which it could be performed. 86 93L, s.v. 76 Hammers appear in only fifteen scenes, two-thirds of which date between the first century b.c.e. Devotio is primarily a form of vow that is, ideally, followed by a death (si is homo qui devotus est moritur, probe factum videri (Liv. Paul. 95 287L, s.v. 58 (ed.) While vegetal and meat offerings were on a par, inedible gifts could be sacrificed only as substitutes for edible offerings when money was a concern. In this way, the native, or emic, Roman view of sacrifice is more expansive than ours. 90 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. The objectivity of the outside observer can also facilitate cross-cultural comparison. Reed, Kelly 12 280 BC and 290D; Rom. wine,Footnote 91 8 Upon examination of the Roman evidence, however, it becomes evident that this distinction is an etic one: while we see at least two different rituals, the Romans are clear that they sacrifice a wide range of food substances beyond animal flesh. When the Romans sacrificed plant matter to the gods, it appears to be because that is what it was appropriate to do in the specific circumstance. As in a relief from the Forum of Trajan now in the Louvre (Ryberg Reference Ryberg1955: fig. Q. Fabius Pictor was sent to the oracle at Delphi to ascertain by what prayers and supplications the Romans might placate the gods, and what end would there be to such calamities. wheat,Footnote Were they used in some form of divination?Footnote Liv. 11 Some more support for the notion that these were not interchangeable can be drawn from material evidence, visual representations of the moment of ritual slaughter. There is also a queen of gods in Greek and Roman mythologies. 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. 17 Val. B. Rives provided valuable consultation on specific points and V. C. Moses generously shared her work-in-progress on the osteoarchaeological evidence from S. Omobono. 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 for young animals (including foetal and neonatal specimens),Footnote These two passages from Pliny and Apuleius may provide an explanation for the hundreds of thousands of miniature fictile vessels (plates, cups, etc.) Rarest of all are images depicting the litatio, the inspection of the animal's entrails that Romans performed after ritual slaughter to determine the will of the gods.Footnote noun. More Greek words for sacrifice. Thus it happens that goats are immolated to Liber Pater, who discovered the vine, so that they pay him a penalty and, by a contrary logic, caprine victims are never immolated to Minerva on account of the olive: they say that whatever olive plant a goat bites becomes sterile). milk,Footnote The Romans performed at least four forms of ritual killing, only one of which was sacrifice. Sacrifices of wine and incense are common in the Commentarii Fratrum Arvalium, e.g. Match. This statement and much of what follows is based on a series of searches in the Brepolis on-line database of Latin literature, Libraries A and B (http://apps.brepolis.net/BrepolisPortal/default.aspx) conducted throughout the summer of 2015. 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 Marcellus, de Medicamentis 8.50; Palmer Reference Palmer and Hall1996: 234. 60 See, however, C. Ando's concluding essay in Faraone and Naiden Reference Faraone and Naiden2012 along with A. Hollman's review of that same volume in BMCR 2013.04.44 and, in the same vein but with reference to ancient Egypt, Frankfurter Reference Frankfurter2011. At present, large-scale analysis of faunal remains from sacred sites in Roman Italy remains a desideratum, but analysis of deposits of animal bones from the region seems to bear out the prevalence of these species in the Roman diet and as the object of religious ritual (whether sacrificium or not it is difficult to say).Footnote Var., L 5.122. To my knowledge, the sole exception is a phrase preserved twice in the Commentarii Fratrum Arvalium (Scheid Reference Scheid1998: nn. The most famous account is Livy's description of the Romans reaction to their losses at Cannae and Canusium to Hannibal in 216 b.c.e.,Footnote 94. Cornell, T. J. 21 This disjuncture between physical remains and written accounts is another reminder of the bias of our ancient authors toward the activities of the rich and toward state ritual. 32 Peter=FRH F33. 31 84 Jupiter also concentrated on protecting the Roman state. In Books 29 and 30 of his Natural History, the elder Pliny includes lizards in numerous medicinal recipes to cure everything from hair loss (29.108) to lower back pain (30.53) to dysentery (30.55), and the only text we have that identifies the contents of a bulla, the amulet worn by young Roman boys, instructs the reader to put lizard eyes inside it.Footnote 14 82. Flashcards. See also n. 9 above. 39 Once we have recognized that there are two notions of sacrifice at play, we can set aside our etic, outsider ideas for the moment and look at the Roman sources anew. Carretero, Lara Gonzalez Contra Prescendi Reference Prescendi2007: 223. 7 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 This is made clear in numerous passages from several Roman authors. molo; Walde and Hofmann Reference Walde and Hofmann1954: 2.1046 s.v. there is a relative dearth of published studies that deal in any serious way with the collections of bones found on various sites from Roman Italy.Footnote Meanwhile, from the Sibylline Books some unusual sacrifices were ordered, among which was one where a Gallic man and woman and a Greek man and woman were sent down alive into an underground room walled with rock, a place that had already been tainted before by human victims hardly a Roman rite. This study argues, however, that the apparent continuity is illusory in some important ways and that we have lost sight of some fine distinctions that the Romans made among the rituals they performed. An etic approach allows the researcher to see functions, causes, and consequences of insider behaviours and habits that may be invisible to the people who perform them, as Miner illustrated for us. 6 54 were linked.Footnote and first fruits.Footnote 71 87 eadem est enim paupertas apud Graecos in Aristide iusta, in Phocione benigna, in Epaminonda strenua, in Socrate sapiens, in Homero diserta. 17 at the battle of the Veseris between Rome and the Latins (8.9.114), the ritual consists of the recitation of the dedicatory formula by the consul P. Decius Mus while in the midst of battle. Braga, Cristina All of this indicates a certain flexibility and elasticity in the ritual of sacrificium that suggests, especially if a similar flexibility could be demonstrated in other ritual forms, a need to moderate the emphasis both ancient and modern on the orthopractic nature of Roman religion. Render date: 2023-03-04T10:22:59.089Z 1). WebDifferences between Greek and Roman sacrifices. 44 a more expensive offering that dominates in literary accounts of sacrifice. In Greek and Roman religion, the gods and For illustration, we can turn once again to the elder Pliny, who writes about the habits of the Gallic tribes north of the Alps: et nuperrime trans Alpis hominem immolari gentium earum more solitum, quod paulum a mandendo abest (And very recently, on the other side of the Alps, in accordance with the custom of those peoples, individuals were habitually sacrificed, which is not all that far from eating them N.H. 7.9). 81 The limited sources we have are imprecise in their use of the terms even Cicero, who was an augur and was surely aware of the distinction.Footnote They were rewarded for their endeavors with the position of judge in the Underworld. Feature Flags: { 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 Ankarloo and Clark Reference Ankarloo and Clark1999: 756; Wilburn Reference Wilburn2012: 8790. 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. 38 Unlike sacrificare, which remained solely in the divine realm, mactare did not need to involve the gods: mactare is something that one Roman could do to another, both literally (one can mactare someone else with a golden cup, for example) and metaphorically (with misfortune or expense). and for his old-fashioned frugality and incorruptibility.Footnote 9.7.mil.Rom.2). Scholars frequently stress the connection between sacrifice and eating: The idea of food underlies the idea of sacrifice.Footnote There is a difference, however. 14 Footnote 2.47.10 (M)=2.44.10 McGushin. 5401L. 30 Total loading time: 0 344L, s.v. 78 48 68 This repeated coincidence of ritual performances suggests that the two forms of ritual killingFootnote This meant that Test. 85 sacrifice, Roman in OCD 69 55, The link between consumption and sacrifice is also reinforced by a second category of sacrificial items that Romans did not eat: animals, including human animals, that were not regularly included in the Roman diet. Greeks call the queen Hera, whereas Romans queen of gods is Juno. See also Scheid Reference Scheid2012: 901. Scholars are quick to identify all of them as forms of sacrifice, which may well be the case. 2021. https://doi.org/10.1017/S0075435816000319, Reference Feeney, Barchiesi, Rpke and Stephens, Reference Berry, Headland, Pike and Harris, Reference Rpke, Georgoudi, Piettre and Schmidt, Reference Lentacker, Ervynck, Van Neer, Martens and De Boe, Reference De Grossi Mazzorin and Tagliacozzo, Hammers, axes, bulls, and blood: some practical aspects of Roman animal sacrifice, Witchcraft and Magic in Europe: Ancient Greece and Rome, Imposed etics, emics, and derived etics: their conceptual and operational status in cross-cultural psychology, Emics and Etics: The Insider/Outsider Debate, Religio Votiva: The Archaeology of Latial Votive Religion, Rome, Pollution and Propriety: Dirt, Disease and Hygiene in the Eternal City from Antiquity to Modernity, Homo Necans: The Anthropology of Ancient Greek Sacrificial Ritual and Myth, Martyrdom and Memory: Early Christian Culture Making, L'Invention des grands hommes de la Rome antique, Dog remains in Italy from the Neolithic to the Roman period, The Cuisine of Sacrifice among the Greeks, Etymological Dictionary of Latin and the Other Italic Languages, Human sacrifice and fear of military disaster in Republican Rome, Das rmische Vorzeichenwesen (75327 v. Another famous instance of this scene is on the Boscoreale cup (Aldrete Reference Aldrete2014: 33, fig. 3 Yet, part of the work of a Roman historian is to try to understand how the Romans understood their world, to be aware of anachronism in our accounts thereof, and to keep in mind that the sources never truly speak for themselves. Close this message to accept cookies or find out how to manage your cookie settings. incense,Footnote The argument I lay out here pertains to sacrificial practice as it was conceived by Romans living in Rome and those areas of Italy that came under their control early on, during the Republic and the early Empire. Lelekovi, Tino 82 ex Fest. WebThe gods, heroes, and humans of Greek mythology were flawed. 68 Through the outsider point of view, we can interpret it in light of comparable behaviours in other cultures. 2019. pecunia sacrificium makes clear that, despite its name, this ritual did not involve money. One can also pollucere grain, wine, oil, cheese, meat, fish with scales, a host of other food items, and even unidentified (and presumably inedible) goods.Footnote 89 Created by. 2013: The Fragments of the Roman Historians, 3 vols, Oxford, Hornblower, S., and Spawforth, A. Greek Translation. Resp. 4.57. He stresses the traditional nature of the burial of the one Vestal with the phrase as is the custom (uti mos est) and describes her death in neutral terms (necare).Footnote
differences between greek and roman sacrifice
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differences between greek and roman sacrifice