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 There are many other non-meat sacrifices the Romans could offer. 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. Plutarch is the only source for dog sacrifice at the Lupercalia (RQ 68 and 111=Mor. 31; Plin., N.H. 36.39; Tac., Ann. 57 It is important to note, however, that we cannot determine conclusively from the extant sources what relationship, if any, existed among them in the Roman mind. that contain scenes of ritual slaughter where the implements can be clearly discerned.Footnote 37 It is entirely possible that the search for a single, critical moment where a change from profane to sacred occurs is, in fact, a modern preoccupation. 17 Despite the fact that the Romans buried broken or superfluous gifts to the gods in deposits for hundreds of years, there are to my knowledge only two references to the practice in all of Latin literature.Footnote Similar difficulties beset efforts, both ancient and modern, to reconstruct the technical differences among the concepts of sacer, sanctus, and religiosus: see Rives Reference Rives and Tellegen-Couperus2011. This meant that 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. Nacirema is American spelt backwards, and Miner shows to, and interprets for, us our own bathroom habits.Footnote More rare are images like those on the arches of Trajan at Benevento and of Septimius Severus at Lepcis Magna which show the moment that the axe is swung.Footnote As in the Greek world, sacrifice was the central ritual of religion. Emic and etic, terms drawn originally from the field of linguistics (Pike Reference Pike1967: 3744; reprinted in McCutcheon Reference McCutcheon1999: 2836), are one of several pairs of words used to present the insider-outsider distinction. 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). Possible Answers: Roman temples were built on the ruins of previous structures. and more. But it does bring things into sharper focus, helping the student of Roman religion to keep in view the extent to which we have interpreted the ancient sources to fit our own (rather than the Romans) intellectual categories. The description of Decius ensuing death is very spare and devoid of any sacrificial imagery or terminology. 35 hasContentIssue true, Copyright The Author(s) 2016. refriva faba. The objectivity of the outside observer can also facilitate cross-cultural comparison. were linked.Footnote You would do well to remember that there were very few similarities between Roman and Greek religion until the Romans began borrowing from the Gree The two texts are nearly identical and perhaps go back to the original lex sacra of the altar of Diana on the Aventine hill in Rome, to which the inscriptions explicitly appeal. "useRatesEcommerce": false The most common images of blood sacrifice in Roman art are procession scenes of animals being led to the altar or standing before it, waiting for mola salsa to be applied to them.Footnote Ankarloo and Clark Reference Ankarloo and Clark1999: 756; Wilburn Reference Wilburn2012: 8790. Poverty, I say, is the ancient founder of all states throughout the ages, the discoverer of all arts, devoid of all transgressions, resplendent in every type of glory, and enjoying every praise among all the nations.
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