Caesar on religio

2014 ◽  
Vol 15 (1) ◽  
pp. 187-200
Author(s):  
John North
Keyword(s):  
Religious Life ◽  
Good Deal ◽  
Julius Caesar ◽  
Evolutionary Perspective ◽  
Religious Activities ◽  
Sharp Distinction ◽  
Gallic Wars

Abstract In the course of his famous account of the Gallic Wars, Julius Caesar breaks off and digresses for a few chapters (6.11−28) on the religious customs of the Gauls and the Germans. This paper argues that, while there may not be too much to be learned from the digression about its ostensible subjects, it gives us a unique opportunity to assess whether Caesar had a conception of a ‘religion’ as such, of an area of religious activities and ideas within different societies, which would have enabled him to write a comparison between Roman religious life, about which as pontifex maximus he knew a good deal, and those of these other societies about which he knew at least a little. The conclusion is that he has no such conception; that his account allows no sharp distinction between the religious and non-religious areas of Gallic, German or Roman life. Rather he reveals an evolutionary perspective in which the superiority of Rome over the Gauls, and of Gauls over Germans, provide the central message he succeeds, consciously or not, in conveying.

The Aphrodite of Emesa: miniature marble sculpture and religious life in Roman Syria

2016 ◽  
Vol 29 ◽  
pp. 193-222 ◽  
Author(s):  
Andreas J. M. Kropp
Keyword(s):  
Near East ◽  
Religious Life ◽  
Art Market ◽  
Julius Caesar ◽  
Unique Character ◽  
The Temple ◽  
Comprehensive Study ◽  
Roman Syria ◽  
Roman Near East

The sculpture of Roman Syria is a mighty tree with roots so deep and branches so far-flung that they have defied all attempts at systematic and comprehensive study. This article deals with one of these branches of artistic traditions, a series of unusual marble Aphrodite statuettes found in Roman Syria, and in particular at Emesa . In what little attention these statuettes have received, scholars have listed up to 10 extant specimens, but a closer look has uncovered dozens, many of which have surfaced on the art market in recent years. In all likelihood, they reproduce a cult statue of Aphrodite at Emesa. They merit attention on a number of levels. Unlike much of the marble statuary of the Roman Near East, they do not reproduce an opus nobile from the Graeco-Roman canon; the Emesa Aphrodites, although based on Graeco-Roman divine iconography, draw on a Roman Venus type, while their style has much in common with local sculpture made of basalt, sandstone and limestone. This study examines, first, the character, origins and development of this statuary type and its links to well-established Graeco-Roman Aphrodite types. Many years ago, M. Bieber identified these statuettes as miniature versions of the statue of Venus Genetrix created by Arkesilaos for the Temple of Venus in the Forum of Julius Caesar. As there is still no consensus on the exact appearance of that famous statue, I will also comment on this question. Second, I look at the statuettes in context. Through their unusual style, format and iconography, they portray an Aphrodite of a distinct and unique character that raises questions about the significance of marble sculpture in the religious life of Roman Syria.

scholarly journals SINKRETISME DALAM AGAMA HINDU DAN BUDDHA DI BALI

2016 ◽  
Vol 1 (2) ◽  
pp. 71
Author(s):  
I Nyoman Kiriana
Keyword(s):  
Home Country ◽  
Religious Life ◽  
Religious Activities ◽  
As If

In religious life, at first the existence of Hindu and Buddhist very harmonious and contradictory in their home country, namely India. But the two religions in Indosesia seem very harmonious, especially in the era of the Majapahit kingdom. Moreover, the existence of Hinduism and Buddhism in Bali very harmony and even complement each other in practice and spiritual order. Buddhism is very much a substance similar to the teachings of Hinduism. In some Hindu literature was found a lot in common with the essence of Buddhism, and vice versa. Very often found literature-literature that reflects the harmony of both religions, among others: <em>Lontar Siwagama, Kekawin Mahabharata, Ramayana Kekawin, Kekawin Arjuna Wiwaha, Kekawin Bharata Yudha </em>and<em> Kekawin Sutasoma, Sanghyang Kamahayanikan, Bubugsah Gagakaking</em> and so on. By looking at it as if the two religions fused in practice in Bali, especially in the implementation of religious activities such as the ritual tawur agung in connection with the celebration of Nyepi Saka as the New Year.

scholarly journals Cezarov posjet Iliriku 57. /56. g. pr. Kr. / Caesar’s visit to Illyricum in 57/56 B.C.

2018 ◽  
pp. 61-82
Author(s):  
Siniša Bilić-Dujmušić ◽  
Feđa Milivojević
Keyword(s):  
Local Communities ◽  
The Political ◽  
Julius Caesar ◽  
The Third ◽  
Political Events ◽  
Satisfactory Analysis ◽  
New Interpretation ◽  
Gallic Wars ◽  
Scholarly Attention ◽  
Short Episode

This article is dealing with the chronology and subject of Caesar’s first visit to Illyricum. Namely, at the beginning of winter in 57 B.C. Gaius Julius Caesar, the governor of Illyricum and the two Gauls, set off to Illyricum with the intent to visit the local communities and to acquaint himself with the area. However, in Gaul suddenly broke out the rebellion of the Veneti and their allies. Caesar’s subordinate  commander in the area, Publius Licinius Crassus, informed Caesar about these  events. As he was quite distant, Caesar ordered military ships to be built on the  river that flows in the Atlantic Ocean (Liger fl.) and told Crassus he will proceed  to the army cum primum per anni tempus potuit. This seemingly short episode during Caesar’s governorship of Illyricum is attested with only a few words in the third  book of Commentarii de Bello Gallico (bell. Gall. III, VII – IX). Although noticed  in modern historiography, to date no significant scholarly attention or satisfactory  analysis has been paid to it. In modern historiography it is mentioned exclusively  in the works dealing with a far wider context. There is only an overview, with a prevailing opinion that due to the war with the Veneti Caesar had to adjourn his  short visit to Illyricum or that he did not even arrive there. Yet with the analysis  of general historical circumstances, specific chronology of the period and Caesar’s  work on Gallic wars, an exactly different conclusion is to be made. Here the authors  give new interpretation of Caesar’s words and contemporary information on the  political events in Rome. Thus proving not only that Caesar’s departure to war with  the Veneti cannot be chronologically associated with his departure to Illyricum, but  that Caesar indeed visited Illyricum; that his visit lasted much longer than it has  been considered so far; and that his reasons for the visit stemmed from the significance of the province in Caesar’s plans for future engagements.

Religious Practices at Court

2020 ◽  
pp. 108-123
Author(s):  
Hugh M. Thomas
Keyword(s):  
Recent Work ◽  
Religious Life ◽  
Religious Practices ◽  
Religious Activities

John oversaw a surprisingly active religious life at court that nonetheless failed to create an aura of pious kingship for him. Despite his reputation for impiety, recent work has shown that John carried out the religious practices expected of kings in his day, such as honouring saints’ relics, giving alms, and supporting religious houses. John’s religious activities were perforce generally court activities. Kingship was in part a religious office and religious activities at court were partly designed to project an image of sacral kingship. The chapter explores why the court’s many religious activities failed so miserably to improve John’s religious reputation and discusses the broader relationship between power, pleasure, and piety.

scholarly journals Religious trends before the impact of globalization and Vietnam's religious policy

2020 ◽  
Vol 5 (24) ◽  
pp. 131-141
Author(s):  
Hong Van Vu
Keyword(s):  
Economic Development ◽  
Communist Party ◽  
Social Life ◽  
Religious Life ◽  
Religious Activities ◽  
Religious Policy ◽  
Market Expansion ◽  
Practical Research ◽  
The Impact ◽  
Shed Light

The study of the impact of globalization on religion and the changes in Vietnam's policies in recent years is a difficult and difficult task to determine accurately. However, the results that this article brings will partly shed light on the religious trends in Vietnam before the impact of globalization and the changes in religious policy of the Vietnamese state today. This study focuses on clarifying religious life in Vietnam; the impact of globalization on religious life in its people; it highlights common trends in religious life, as well as secularization, modernization of religion, diversification of religious activities, new forms of religion, and the characteristics of new religious phenomena. The study also focused on analyzing Vietnam's religious policies; the advantages and limitations of these policies. It can be seen that the change of religious life in Vietnam in the period of renewal is mainly due to the impact of change in the economic, cultural and social life of the renewal of economic development, in the context of globalization, market expansion, and the international integration of Vietnam. Furthermore, it is a consequence of the restoration and increasing need for religious-spiritual life after years of repression by war. Hence, the need for theoretical and practical research on religious trends and policies, to help improve the policies of the Communist Party and the State on religion, guaranteeing democracy and equality in religious activities in Vietnam.

scholarly journals Teologi Inklusif Untuk Membangun Kerukunan (Analisis Teks Tutur Jatiswara)

2020 ◽  
Vol 11 (1) ◽  
pp. 68
Author(s):  
I Komang Suastika Arimbawa ◽  
Putu Ayu Septiari
Keyword(s):  
Religious Life ◽  
Living Condition ◽  
Open Group ◽  
Human Beings ◽  
Mutual Respect ◽  
Religious Activities ◽  
Mutual Cooperation ◽  
Religious Person ◽  
Inclusive Theology ◽  
Theological Concept

<p><em>Harmony can be interpreted as a living and living condition that reflects an atmosphere of peace, order, peace, prosperity, respect, respect, price respect, tolerance, mutual cooperation in accordance with religious teachings. Harmony that adheres to the teachings of each religion can make every group among fellow human beings who have different beliefs as an open group (inclusive). Regarding this reality, in the text of Tutur Jatiswara there is an inclusive theological concept that can be a "nutrient" to build harmony, so that a plural religious life can live harmoniously, peacefully and help one another in the joys and sorrows. Inclusive is a way of thinking and an open attitude to all differences. Inclusive theology opens the door to apology and recognizes the existence of truth and salvation in other religions.</em></p><em>Based on several excerpts in the text of Tutur Jatiswara, that truth is not narrow and not exclusive, because the truth lies in a vast expanse. This means that the truth radiates on each side. Because it radiates on every side, humans must build an inclusive paradigm of thinking so that they can become 'religious people', not just 'feel' religious or do religious activities. By being a religious person, the application of life together will form mutual respect (price-respecting), compassion (love-loving), and fostering (respect) towards adherents of different religions because they have the same rights.</em>

scholarly journals MATER MATUTA, ‘FERTILITY CULTS’ AND THE INTEGRATION OF WOMEN IN RELIGIOUS LIFE IN ITALY IN THE FOURTH TO FIRST CENTURIES BC

2019 ◽  
Vol 87 ◽  
pp. 1-45
Author(s):  
Maureen Carroll
Keyword(s):  
Maternal Health ◽  
Religious Life ◽  
Civic Identity ◽  
Religious Practices ◽  
Religious Activities ◽  
Male And Female ◽  
Textual Evidence ◽  
Mother Goddess ◽  
Wide Range

This study explores social and gendered aspects of female fertility in popular religious practices in Italy in the last four centuries BC, and it investigates the role of supplication and votive dedications in promoting maternal health and family continuity. It tackles modern assumptions which have strongly aligned the religious activities of women in Republican Italy with their generative interests and specific ‘fertility cults’ or ‘women's goddesses’. Divinities associated with fertility are explored here, with particular emphasis on Mater Matuta who is often defined in modern research as a ‘mother goddess’. The study shows that cults purely concerned with fertility are unlikely to have existed. Fertility was only one of several fundamental personal concerns brought by women and men to the generalist and polyvalent deities of Republican Italy. Items associated with fertility, such as terracotta wombs, male and female genitals, and swaddled infants, always occur together with other anatomical ex-votos across a wide range of sites and were dedicated to many deities. Considering the archaeological and textual evidence, Mater Matuta can be shown to have occupied a more flexible and encompassing space in the pantheon, and her involvement in marriage, motherhood and childbearing was part of a wider repertoire of responsibilities. The study also focuses attention on a distinctive, but largely overlooked, votive assemblage from Capua which includes numerous tufa statues of women and babies. The paper proposes that they should be understood as votive objects offered to an unknown deity by Capuan women as thanks for support in the generative enterprise, personally and more broadly in the context of the city's religious and civic identity.

scholarly journals An Ethnological Analogy and Biogenetic Model for Interpretation of Religion and Ritual in the Past

2021 ◽  
Author(s):  
Michael James Winkelman
Keyword(s):  
Social Evolution ◽  
Community Integration ◽  
Religious Life ◽  
Cross Cultural ◽  
Political Organization ◽  
Selection Function ◽  
Religious Activities ◽  
Social Predictors ◽  
The Past ◽  
The Individual

AbstractThis paper provides a method- and theory-focused assessment of religious behavior based on cross-cultural research that provides an empirically derived model as a basis for making inferences about ritual practices in the past through an ethnological analogy. A review of previous research provides an etic typology of religious practitioners and identifies their characteristics, selection-function features, the societal configurations of practitioners, and the social complexity features of the societies where they are found. New analyses reported here identify social predictors of the individual practitioner types in their relationships to subsistence and sociopolitical conditions (foraging, intensive agriculture, political integration, warfare, and community integration). These relations reveal the factors contributing to social evolution through roles of religious organization in the operation of cultural institutions. The discussion expands on the previous findings identifying fundamental forms of religious life in the relations of the selection processes for religious practitioner positions to their principal professional functions. These relationships reveal three biogenetic structures of religious life involving (1) alterations of consciousness used in healing rituals, manifested in a cultural universal of shamanistic healers; (2) kin inheritance of leadership roles providing a hierarchical political organization of agricultural societies, manifested in priests who carry out collective rituals for agricultural abundance and propitiation of common deities; and (3) attribution of evil activities, manifested in witches who are persecuted and killed in subordinated groups of societies with political hierarchies and warfare. These systematic cross-cultural patterns of types of ritualists and their activities provide a basis for inferring biogenetic bases of religion and models for interpreting the activities, organization, and beliefs regarding religious activities of past societies. Cases are analyzed to illustrate the utility of the models presented.

MODEL KERUKUNAN UMAT BERAGAMA DI DUSUN SUSURU

ALQALAM ◽  
2014 ◽  
Vol 31 (2) ◽  
pp. 237
Author(s):  
Abdul Jamil Wahab
Keyword(s):  
Social Interaction ◽  
Social Relationship ◽  
Qualitative Method ◽  
Religious Life ◽  
Equal Rights ◽  
Religious Groups ◽  
Religious Activities ◽  
Basic Reason ◽  
Proper Form ◽  
The Social

Being harmony in social and religious life has not perfectly built in lndoensia. The social relationship between religions or even etnics haven't shape yet in very proper form, the conflict potencially appear betwen them that become a basic reason and an interesting motive to study about Dusun Susuru as an exception; Dusun Susuru is a remote village and well known as multi religious, people can live hand in hand and harmony there. Some religious social activities are also carried out together. This study prefer to use qualitative method and from that kind of method we found that the religious groups there such as Islam, Katolik, Kritsten, and Penghayat lived in one village, one worship place, and they live also closely as neighbour. Some social and religious activities done togetherly, for example: establishing house of worship, tahlilan, accepting equal rights inheritance and so on. All things that has been mentioned above is a portrait of the social interaction that have described as a mutual pattern between each religions and each etnic which is beyond the tolerance concept in common. This religious harmony in portrait could be a best practice for managing inter religious harmony in another places. Keywords: Dusun Susuru, multireligious, Penghayat.

scholarly journals Membangun Kerukunan Antarumat Beragama berbasis Budaya Lokal Menyama Braya di Denpasar Bali

2016 ◽  
Vol 6 (2) ◽  
pp. 186-206
Author(s):  
Kunawi Basyir
Keyword(s):  
Local Government ◽  
Religious Experience ◽  
Religious Life ◽  
Social Institutions ◽  
Multicultural Society ◽  
Religious Activities ◽  
Dialectical Theology ◽  
Cultural Processes ◽  
Long Time ◽  
Friendly Character

Religious experience of multicultural society in Indonesia has frequently been characterized by conflict and violence in various regions. As a state having the motto Bhinneka Tunggal Ika, Indonesia has several challenges and problems of plurality, ethnicity, religion, and culture. However, each culture has it own local wisdom to overcome these challenges and problems. This article finds that the presence of religious life (Hindu-Muslim) in Denpasar Bali does not look like other regions in Indonesia, which is always covered by conflict and violence in the name of religion. Multicultural society in Denpasar Bali indicates ideal collaboration between Muslims and Hindus to build religious activities. It is an integral part of Balinese life and the Balinese friendly character to sprout back to Bali Glow (Bali Aga). It sure takes a long time to proceed through the dialectical theology, ideology, and socio-cultural processes. Together with social institutions, the local government had tried to maintain and protect the essence of Hindu Balinese culture, by preserving the tradition of Menyama Braya for the realization of harmonious religiosity. [Pengalaman religius masyarakat multikultural di Indonesia sudah sering ditandai dengan konflik dan kekerasan di berbagai daerah. Sebagai negara yang memiliki motto Bhinneka Tunggal Ika, Indonesia memiliki beberapa tantangan dan masalah pluralitas, etnis, agama, dan budaya. Meskipun demikian, setiap budaya memiliki kearifan lokal yang dapat mengatasi berbagai tantangan dan permasalahan di atas. Artikel ini menemukan bahwa kehadiran kehidupan keagamaan (Hindu-Muslim) di Denpasar Bali tidak terlihat seperti daerah lain di Indonesia, yang selalu ditutupi oleh konflik dan kekerasan atas nama agama. masyarakat multikultural di Denpasar Bali menunjukkan kolaborasi ideal antara Muslim dan Hindu untuk membangun kegiatan keagamaan. Ini adalah bagian integral dari kehidupan Bali dan karakter ramah Bali bertunas kembali ke Bali Cahaya (Bali Aga). Tentu membutuhkan waktu yang lama untuk melanjutkan melalui teologi dialektis, ideologi, dan proses sosial budaya. Bersama dengan lembaga-lembaga sosial, pemerintah setempat telah berusaha untuk mempertahankan dan melindungi esensi dari budaya Hindu Bali, dengan melestarikan tradisi Menyama Braya untuk realisasi religiusitas yang harmonis.

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