pop. 32 nor does any Roman author ever express any sort of discomfort with this rite akin to Livy's shrinking back from the sacrifice of Gauls and Greeks. 78 71. The Christian fathers equation of sacrifice with violence has shaped twentieth-century theorizations of sacrifice as a universal human phenomenon,Footnote 2013: The Fragments of the Roman Historians, 3 vols, Oxford, Hornblower, S., and Spawforth, A. Carretero, Lara Gonzalez ex Fest. It is important to remember, however, that no ancient source articulates any sort of relationship among these rituals. 2.47.10 (M)=2.44.10 McGushin. It appears that if a worshipper could not afford to sacrifice something that was itself tasty, he might fulfill his obligation by giving something that evoked the idea of it.Footnote Scholars are quick to identify all of them as forms of sacrifice, which may well be the case. Dear Mr. Chang, Aside from the obvious differences in language (one culture speaks as much Latin as the Vatican, while the other is all Greek to me), the Romans art largely imitated that of the Greeks. 41 13 WebWhile both civilizations left astonishing changes in the world, the developments made by Greek thinkers outdo those of the Aztecs when evaluating their creation of a prosperous This should prompt researchers, myself included, to greater caution when presenting a native in our case, Roman point of view and to greater clarity about whether the concept under discussion at any given moment is really the Romans or ours, or is shared by both groups. Were they always burnt on an altar or brazier? Birds: Suet., Calig. Differences between Greek and Roman sacrifices Flashcards 17 Prescendi Reference Prescendi2007: 22441 and, arriving at the same conclusion by a different path, Schultz Reference Schultz2012: 1323. Scheid's reconstruction and interpretation is followed by Prescendi Reference Prescendi2007: 3148. Goats: Var., R. 1.2.19; Liv. 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. Paul. Val. Every household has one or more shrines devoted to this purpose. 11 48 While Romans had many god they belief in that they believed in and they would sacrifice items to the gods so positive things would happened and if something bad happened than people blame the king or whoever does the sacrifice to the gods. 26 72 Greek Translation. 52 and indeed it certainly fits the modern notion of an act by which one suffers great loss for the benefit of others. 61 for young animals (including foetal and neonatal specimens),Footnote 83 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. Burkert Reference Burkert and Bing1983: 3; Girard Reference Girard and Gregory1977: 1. 19 WebIt housed an altar for animal sacrifice and was said to constantly burn incense. Looking at Roman sacrifice through the insider-outsider lens lets us see more clearly that, for the Romans, sacrifice was both more and less than it is for many scholars writing about it today. Create. Detry, Cleia 132; Cass. The difference between Greek Gods and Roman Gods is that Greek gods have unique names of their own, whereas, Roman gods are 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. Also Var., Men. 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. Huet explains the rarity of killing scenes in sacrificial reliefs from Italy by pointing out that the emphasis in these reliefs is really on the piety of the sacrificant who stands before the altar.Footnote 176 and Serv., A. Parents: Aeacus: Zeus and Aegina; Rhadamanthus and Minos: Zeus and Europa. 3.763829. Huet Reference Huet and Bertrand2005; Reference Huet and van Andringa2007. WebIn Greek mythology the king of gods is known as Zeus, whereas Romans call the king of gods Jupiter. How to say sacrifice in Greek - WordHippo 28 91 WebOne major difference between Greek and Roman religion and Christianity is their understanding of the concept of deity. Test. Greek influences on Italian craftsmen in the 6 th century BC saw the image of differences between 64 63. For example, Cic., Rep. 3.15 and Font. In 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 the ritual began with a procession that was followed by a praefatio, a preliminary offering of prayers, wine and incense. 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). Of this class of rituals, sacrificium does seem to have been somehow different from the others. Yet the problem remains that dogs did not form a regular or significant part of the Romans diet, nor did wild animals of any sort.Footnote refriva faba; Plin., N.H. 18.119. 20 On the Latin terminology for living sacrificial victims, see Prescendi Reference Prescendi2009. 1034 seems to draw an equivalence between sacrificare and mactare (cf. Pliny reports a ritual, possibly sacrifice (res divina fit, 29.58), involving a dog in honour of the little-known goddess, Genita Mana (cf. Comparative mythology The Similarities And Differences Of Greek And Roman Religions 22.1.19; 45.16.6; Plin., N.H. 36.39; Tac., Ann. Sacrifice was just one of several rites (alongside polluctum and magmentum) that the Romans had available to them that look to us, standing outside their religious system, as if they were all identical or nearly so. 9 WebWhile both civilizations left astonishing changes in the world, the developments made by Greek thinkers outdo those of the Aztecs when evaluating their creation of a prosperous government, understanding of literature, and enlightened ideas. Pliny and Apuleius may reflect an lite misconception about the religious praxis of lower class worshippers, offering an incorrect, emic interpretation of an observable phenomenon. 55.1.20 and 58.13) where the presence of an accusative object of immolare necessitates that cultro be instrumental in the traditional sense: ture et vino in igne in foculo fecit immolavitque vino mola cultroque Iovi o(ptimo) m(aximo) b(ovem) m(arem), Iunoni reginae b(ovem) f(eminam), Minervae b(ovem) f(eminam), Saluti publicae populi Romani Quiritium b(ovem) f(eminam).. Another major difference between Greek gods and Roman gods is in the physical appearance of the deities. 34 By placing this variety of rites that the Romans had under the single rubric of sacrifice, we have lost sight of some of the complexity and nuance of Roman ritual life. that contain scenes of ritual slaughter where the implements can be clearly discerned.Footnote Some rituals, such as the recitation of prayers, were simple. 101. 22.57.26; Cass. 358L, s.v. Minos gave laws to Crete. Learn. refriva faba. If the devotio was not successful (i.e., the devotus somehow survived), expiatory steps had to be taken: the burial of a larger-than-life-sized statue and piaculum hostia caedi. wheat,Footnote The objectivity of the outside observer can also facilitate cross-cultural comparison. Roman Gods vs. Greek Gods: Know the Difference 93 The distinction between sacrificare and mactare was lost by Late Antiquity, but it was still active in the Republic and early Empire.Footnote Rhadamanthus and Minos were brothers. The statues made in Greece were made with perfect people in mind often modeled after gods and goddesses, while the statues in Rome have all the faults a real person would have. the differences between Roman gods and Greek If the commander who devoted himself did not die in battle, he was interdicted from performing any ritual on behalf of the state (publicum divinum). 75 The insider-outsider problem has had little impact on the study of religion in pre-Christian Rome. Created by. Aul. Greek gods had heavy emphasis placed on their Fontes, Lus It is possible that this genus-species relationship in fact existed in the Roman mind, as is perhaps suggested by the fact that sacrificare means to make sacred, and these other rituals seem to be different ways of doing the same work, namely transferring items from human to divine ownership. Dog corpses were sometimes deposited with tablets that contained curses, and dog figurines are among the required items for performing some spells.Footnote 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. WebRoman sacrificial practices were not functionally different from Greek, although the Roman rite was distinguishable from the Greek and Etruscan. Martins, Manuela and again in 114 or 113 b.c.e. Rpke Reference Rpke, Georgoudi, Piettre and Schmidt2005 offers a different interpretation of the meal that follows the sacrifice. That we cannot fully recover what were the critical differences among these rites is frustrating, but the situation is certainly not unique in the study of Roman religion. The answer is that human sacrifice, which the Romans are quick to dismiss as something other people do (note that, although Livy is clear that the burial of Gauls and Greeks is a sacrifice, he also says that it was hardly a Roman rite), is closely linked in the Roman mind with cannibalism. What is the difference between the Ancient Greek religion and 40 The expression rem dvnam facer, to make a thing sacred, shows that sacrifice was an act of transfer of ownership. Livy also uses the language of sacrifice when he describes the underground room as a place that had already seen human victims.Footnote 62. Contra Prescendi Reference Prescendi2007: 223. The ultimate conclusion of this investigation is that, although in many important ways this ritual comes close to aligning with the dominant modern understanding of sacrifice, Roman sacrificium is both more and less than the ritualized killing of a living being as an offering to the divine:Footnote 51, There is, of course, a large leap in scale from two literary references to an explanation for a ritual practice performed in hundreds of locations over many centuries. 26. Although the remains come from a known sacred area, it should not be assumed that all of them are evidence of sacrificium or other rituals: some may be garbage, material used as fill, or even the remains of animals (like mice) that died while exploring the refuse heap. Devotio is frequently called self-sacrifice by modern scholars,Footnote and more. Furthermore, because there were multiple rituals not just sacrificium through which the Romans could share food and other goods with their gods, we can see that the Romans had a wider range of ritual tools available to them for communicating with the divine. October equus. Our author makes clear that the sacrifice of two Gauls and two Greeks happened alongside another ritual: the punishment of an unchaste Vestal Virgin. Instead they seem to have conceived of it as the ritual consecration of an animal which was afterwards killed and eaten. Columella 2.21.4 might also refer to dog sacrifice, but the verb (feceris) leaves it ambiguous as to which ritual was being performed. Finally, both ancient societies have twelve main gods and goddesses. 344L, s.v. I concede that, to a certain extent, the insider-outsider lens does not show us difficulties that were previously invisible. Dogs: Fest. It is entirely possible that miniature ceramics were not, in reality, less expensive offerings than actual foodstuffs. Hammers appear in only fifteen scenes, two-thirds of which date between the first century b.c.e. ex Fest. It is commonplace now to treat sacrificium as a general category and to talk about magmentum and polluctum as moments within the larger ritual or special instances of it.Footnote On the contrary, Greek religion did not prefer to execute rituals as much as Of these, only dogs are attested in the written sources as victims of Roman sacrifice, albeit rarely.Footnote 190L s.v. but in later texts as well. There is a difference, however. The Romans were aware of the link, as is made clear by Paul. Among these criteria are a clear preference for specific parts of an animal or for animals of a specific age/sex/species, unusual butchery patterns, burning or other alterations to the remains, and the association of the remains with other material (e.g., votive offerings) linked to ritual activity. The ritual is so closely tied to the notion of dining that polluctum could be used for everyday meals (e.g., Plaut., Rud. 22. Knives would have been used only in conjunction with one or other of these implements. Finally, both ancient societies have twelve main gods and goddesses. The S. Omobono material shows a definite preference for certain species (sheep, goats, pigs),Footnote Possible Answers: Roman temples were built on the ruins of previous structures. In Latin, one does not sacrifice with a knife or with an axe. The tendency is intensified in Christian sources, which discuss pagan sacrifice exclusively in terms of blood sacrifice, distinguishing the shameful blood of animal victims from the sacred blood of Christ.Footnote Sic factum ut Libero patri, repertori vitis, hirci immolarentur, proinde ut capite darent poenas; contra ut Minervae caprini generis nihil immolarent propter oleam, quod eam quam laeserit fieri dicunt sterilem (And so therefore, it has been established by opposing justifications that victims of the caprine sort are brought to the altar of one deity, but they are not sacrificed at the altar of another, since on account of the same hatred, one does not want to see a goat and the other desires to see one perish. The problem is widely acknowledged, but see specifically Moussy Reference Moussy1977; Reference Moussy1990; Engels Reference Engels2007: 25982. 74 46 Also unfamiliar to the Romans would be another use of sacrifice now current in the life sciences, as a term for euthanasia of research animals with no real religious significance The plea of an editorial in the Canadian Journal of Comparative Medicine and Veterinary Science from 1967 (p. 241) that researchers abandon the term because there is no deity involved in the act of euthanizing laboratory animals, fell on deaf ears: sacrifice remains common in animal management literature. Instead, their presence should be attributed to the status of those species as valuable and efficacious: the prevalence of dogs, lizards, and beavers in medicinal and magical recipes for potions is an indication of the exceptional value the animals were thought to have, an indication that they were somehow special, and therefore might be worthy of the gods. 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 11213L, s.v. 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). The distinction is preserved by Suet., Prat. We use cookies to distinguish you from other users and to provide you with a better experience on our websites. differences between Greek and Roman 15, The apparent alignment of emic (Roman) and etic (modern) perceptions of the centrality of slaughter to the Roman sacrificial process, however, is not complete. 64 ex Fest. 1). 10 6 Braga, Cristina 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. This assertion is based on a search of sacrific* on the Brepolis Library of Latin Texts A. Those studying ancient Greece and Rome in general and those focusing on Roman religion in particular have been wrestling with these issues for some time even if the terms of the discussion have not been explicit.Footnote 17 Moses, Reference Moses, Brocato and Terrenatoforthcoming. WebThe Greeks were striving for perfection in their art while the Romans were striving for real life people. The prevalence of Roman images of sacrificial victims standing before the altar, that is, of the instant before mola salsa is sprinkled on them, is due to the importance of that moment. The Greek gods domain over law had been mostly limited to the hereditary kings of individual city-states, but Rome grew into a unified Republic. 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 (ed.) 46 Liv. 45 and for this article. Classicists generally assume that the modern idea of sacrifice as the ritual killing of an animal applies to the Roman context. The only Roman reference to the sacrifice of a deer pertains to a Greek context: Ov., F. 1.3878 where the deer is sacrificed to Diana as a substitute for Iphigenia. The modern assumption that sacrifice requires an animal victim obfuscates the full range of sacrificium among the Romans. The burial of Gauls and Greeks was a sacrifice, but one that Romans ought not to have performed. incense,Footnote For this same poverty is, among the Greeks, just in Aristides, kind in Phocion, vigorous in Epaminondas, wise in Socrates, and eloquent in Homer. See also n. 9 above. Now, the Romans did not eat people, so how does their performance of human sacrifice reinforce the link between sacrifice and dining? 70 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 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. Moses (Reference Moses, Brocato and Terrenatoforthcoming, table 2) reports that these species account for 89.9 per cent of the total number of individual animal specimens recovered. 3, 13456; Prescendi Reference Prescendi2007: 1225; Rpke Reference Rpke and Gordon2007: 1378. 8.9 per cent of the total, according to Moses, Reference Moses, Brocato and Terrenatoforthcoming, table 2. milk,Footnote 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). 63 3.95: Quid Agamemnon, cum devovisset Dianae quod in suo regno pulcherrimum natum esset illo anno, immolavit Iphigeniam, qua nihil erat eo quidem anno natum pulchrius? Because the context is Greek, it is safe to assume that Cicero is using, as he often does elsewhere when addressing a general audience, technical terms in a very general way. The relationship between magmentum and augmentum (Paul. The skeletal remains of dogs sometimes found interred with human remains or inside city walls are often interpreted as sacrifice by archaeologists.Footnote

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