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The bean holds a rather unique place among food plants in the ancient world. While the Mediterranean triad of grains, grapes, and olives has special economic and culinary significance, all of those three most important crops lack the same breadth of ritual significance as Vicia faba, the fava or broad bean. Regarded in antiquity as a cheap and hearty peasant fare, fava beans also were the subject of a number of taboos and were an element in several rituals of an especially funereal nature: Pythagoras famously prohibited the consumption of beans, the Roman flamen Dialis similarly was not allowed to consume or be near them, and Ovid describes magically-charged rites during the Lemuria and the Feralia festivals which involve beans. The avoidance of fava beans and their association with the dead has been attributed by some scholars to the condition known as favism, a severe reaction to the food which is more common around the Mediterranean than anywhere else, though a solely medical explanation is not an entirely satisfactory justification for the range of religious and philosophical attitudes towards fava beans. More likely, a combination of favism, certain features of the plant, and the ideas which over time attached to those features, is what led to the popularity of fava beans for funerary rites. Just how popular they were in actual practice, outside of literary scenes such as those from Ovid’s Fasti, may be evident from archaeobotanical finds from grave sites around Italy — indeed, remains of beans as burnt offerings and as a part of funeral meals have been found at such sites. However, plant preservation and recovery is often a matter of chance: so, to what degree can archaeobotanical evidence be used to understand historical ritual practices? The aim of this work is to investigate this question, and the possible reasons for the customs surrounding broad beans in the Roman world.

There are abundant examples of negative assessments of cultic honors to Roman emperors by nineteenth- and twentieth-century researchers. In the minds of historians raised in modern societies, in which monotheistic Abrahamic religions usually reign supreme, this is a completely understandable a priori approach; nevertheless, it hinders a correct understanding of Roman society in antiquity. This paper examines the need to provide a complex answer to the question of whether the inhabitants of the Roman world really believed in the divinity of their rulers. A complex answer to the question can only emerge from a historical contextualization of the phenomenon under analysis, an examination of the imperial cult within the wider changes that were taking place in Roman religion at the time, and application of the necessary empathetic approach.

This article contains excerpts from various Latin authors, ranging from Cato, the Elder, to Lucan, the poet of Pharsalia. Based on these testimonies, our goal is to comment on how the ancient Romans usually considered certain types of natural spaces to be sacred. The woods are included in this category because they were often revered or feared as the homes of gods or goddesses, whose power could benefit or harm humans. Because of their belief in this type of interaction between the divine and Nature, representatives of this people frequently venerated and had scruples before the wild spaces. Cato is a good illustration of this respectful attitude because he suggests in several chapters of his book On agriculture that people pray or make atoning sacrifices before harvesting wood from the forest. However, there are still instances in Virgil’s works and the Pharsalia of individuals (such as the Virgilian agricola and Caius Julius Caesar) attacking the woods, with bad consequences., Neste artigo, reunimos alguns trechos de diferentes autores latinos, de Catão, o Velho, até Lucano, poeta da Farsália. Nosso objetivo, a partir desses testemunhos, é comentar como, quase sempre, os romanos antigos tiveram como sagrados alguns tipos de espaços naturais. Nessa categoria se enquadram os bosques, muitas vezes venerados ou temidos como moradas de deuses ou deusas cujo poder poderia agir em benefício ou prejuízo dos seres humanos. A crença em tal tipo de interação entre o divino e a Natureza levou os representantes desse povo, muitas vezes, a venerar e ter escrúpulos diante dos espaços silvestres. Um representante típico dessa postura de respeito é Catão, que em sua obra Da agricultura recomenda, em vários capítulos, fazer preces, sacrifícios de expiação etc. antes do corte da madeira dos bosques. Mas há, ainda, em trechos pontuais das obras de Virgílio e da Farsália, exemplos de indivíduos (como o agricola virgiliano e Caio Júlio César) a agredirem os bosques, com consequências ruins.

This article is an account of the prodigia and portenta registered by the roman historian Titus Livius for the Key period of roman expansion to the East: the first two roman-macedonian wars. The period of our attention coincides as well with a very important part of the Second Punic War (218-201 B.C.). We develop in this article a symbolic analysis of some of these supernatural manifestations., Este artículo contiene el recuento e interpretación simbólica, de los prodigios y de los portentos registrados por el historiador romano Tito Livio, para el período clave de la expansión Romana al Este: las primeras dos guerras macedónicas. Este periodo coincide con una parte muy importante de la Segunda Guerra Púnica (218-291 a.C.) También se hace un análisis simbólico de algunas de estas manifestaciones sobrenaturales.

Oferim en aquest treball una nova proposta de lectura i edició de l’inscripció d’Italica promoguda per la flamínica Modesta. Recollim les reflexions concernents a aquest epígraf i aportem nous arguments amb relació al significat semàntic, el context i la datació de la peça, per tal de generar coneixement nou i actualitzar el debat sobre algunes de les problemàtiques que han sorgit en les anàlisis d’aquest text lapídeu. També analitzem la fenomenologia amb què es relaciona l’acte votiu: el protagonisme públic de les sacerdotesses; la religió de les matronae; la mobilitat geogràfica de les dones aristòcrates i l’orientalització religiosa de l’Occident llatí. Presentem també la hipòtesi segons la qual considerem, segons la informació reunida, que la inscripció podria tractar-se d'una restitució realitzada després de l’afectació de la peça original a causa del terreny inestable sobre el qual s'assentava la colònia, cosa que explicaria les peculiaritats més destacades del text., In this paper we offer a new reading and editing proposal for the inscription from Italica promoted by the flaminica Modesta. We collect the opinions concerning this epigraph and provide new arguments in relation to the semantic meanings, context and dating of the piece, to generate new knowledge to update the debate on some of the problems that have arisen in the analysis of this stone text. Likewise, we analyze the phenomenology with which the votive act is related: the public role of the priestesses; the religion of the matronae; the aristocratic women geographical mobility; the religious orientalization of the Latin West. We also present the hypothesis according to which we consider, based on the information collected, that the inscription could be a restitution made after the original piece was affected due to the unstable ground on which the colony was based, which would explain the striking peculiarities of the text., Ofrecemos en el presente trabajo una nueva propuesta de lectura y edición para la inscripción italicense promovida por la flamínica Modesta. Recogemos las reflexiones concernientes a este epígrafe y aportamos nuevos argumentos con relación al significado semántico, contexto y datación de la pieza, con tal de generar nuevo conocimiento para actualizar el debate sobre algunas de las problemáticas que han surgido en los análisis de este texto lapídeo. Asimismo, analizamos la fenomenología con la que se relaciona el acto votivo: el protagonismo público de las sacerdotisas; la religión de las matronae; la movilidad geográfica de las mujeres aristócratas; la orientalización religiosa del Occidente latino. Presentamos también la hipótesis según la cual consideramos, a tenor de la información reunida, que la inscripción podría tratarse de una restitución realizada tras la afectación de la pieza original debido al terreno inestable sobre el cual se asentaba la colonia, cosa que explicaría las llamativas peculiaridades del texto.

The winter solstice shaped Rome and its landscape from the ancestral cult of Saturnus as primordial god of the Roman territory before the city’s founding to its use by Augustus as one of the signs of his multiple celestial and solar connections. The important feasts around this date are well known and, in this paper, we propose to demonstrate how some significant public monuments, possibly from the origins of Rome and certainly from during Augustus’s reign, are oriented towards the winter solstice sunrise or sunset. To demonstrate the importance and truly cultural sense of these observations we show how the solstitial orientation is dominant in the cities founded or significantly rebuilt under Augustus. The winter solstice appears then as a powerful and stable cultural marker that traverses the history of the city of Rome, links Augustus with the origins of the city as a kind of new founder–as was already known through other evidence–and connects any provincial cities with Rome to show the depth of their commitment to her as a part of a common world view.

La thèse aborde la question de la bienveillance divine dans les religions de l’Italie antique à travers trois ensembles lexicaux successifs :pax en contexte religieux (dans la littérature et l’épigraphie latine) ;pase et pacer (dans l’épigraphie sabellique) ;propitius et propitiare (dans la littérature et l’épigraphie latine). Ceux-ci sont étudiés du point de vue étymologique, sémantique et pragmatique, avec pour objectif de reconstituercertains aspects d’une théologie implicite.On s’intéresse en particulier aux textes de prière ombriens et latins (et dans une moindre mesure osques, moins documentés). Des formules propitiatoires comparables s’y rencontrent en effet (latin :uti sies uolens propitius ;ombrien :futu fons pacer pase tua) :elles servent à emporter l’approbation de la divinité vis à vis des requêtes présentées. Ce type de formules s’inscrit dans un ensemble plus large de dispositifs entourant lesacrifice et participant à son efficacité, qui sont également étudiés.Chemin faisant, la thèse contribue également à réévaluer la place donnée à la notion de pax deum, qui en a constitué le point de départ. Cette notion, centrale pour les manuels de religion romaine, est en fait rare etfuyante dans les sources. Elle doit, tout comme l’adjectif propitius auquel elle est étroitement liée, être associée à la dimension propitiatoire de tout rituel sacrificiel, et non pas à des procédures expiatoires menées dans des situations de crise., The thesis adresses the question of divine benevolence in the religions of Ancient Italy through three successive lexical groups: pax in a religious context (in Latin literature and epigraphy), pase and pacer (in Sabellic epigraphy), propitius and propitiare (in Latin literature and epigraphy). These are studied from an etymological, semantic and pragmatic viewpoint, with the aim of reconstructing some aspects of an implicittheology.We are first and foremost interested in Umbrian and Latin prayer textes (and to a lesser extent Oscan ones, but those are less documented). Indeed, some similar propitiatory formulas can be found in those texts (Latin :uti sies uolens propitius ;Umbrian :futu fons pacer pase tua) ;they are used to claim approval from the god concerning requests that have been made. These types of formulas belong to a broader set of devicessurrounding the sacrifice and participating in its efficiency, which are also studied here.Meanwhile, this thesis also contributes to the reevaluation of the place given to the concept of pax deum, which is its starting point. This concept, central in all Roman religion textbooks, is actually rare and elusive in the sources. It should, as for the adjective propitius to which it is linked, be associated to the propitiatory dimension of any sacrificial ritual, and not to the expiatory procedures performed in situations of crisis., Doctorat en Langues, lettres et traductologie, info:eu-repo/semantics/nonPublished

Eight epigraphic documents show the presence of Bona Dea’s cult in the provinces of Roman Africa. The analysis of this corpus shows the identity of the worshippers and allows a contextualization of their religious behaviour. Some peculiarities observed in the African dedications encourage comparison with the Italic documentation.

Resumen: Este artículo es un recuento de los diferentes prodigios y portentos registrados por el historiador roman Tito Livio desde su institucionalización (en el tiempo de los reyes romanos) hasta el fin de la III Guerra Macedónica. Hemos utilizado como una fuente importante los Prodigios de Julius Obsequens., This article is an account of the prodigia and portenta registered by roman historian Titus Livius from it’s institution (in the time of the Roman Kings) down to the end of the Third Macedonian War. We have used as an important source the Prodigies of Julius Obsequens.

The ancient cults and iconography represent an important segment of not only Roman religion, but also of Roman culture which was woven into the Roman everyday life, but also in the sepulchral life. The importance of archaeological findings from Ro-man Balkans' provinces is of great importance, not only because they mirror the mundane and Afterlife of the Romanised and indigenous population in the territory, but also because they significantly contribute to the analysis and interpretation of the most intimate beliefs and thoughts of the residents. During the period of the antiquity, the territory of Balkans was divided into several provinces which differently went through the process of Romanisation, with their own characteristics considering the administration, stationing of army units, forming of military centres and settlements, but also differently accepting the Roman customs and religion, with more or less present degree of acceptance that is resistance to the new pantheon of gods and goddesses. Having in mind previously said, testimonies in the shape of votive and funerary monuments, different kinds of archaeological findings and sacral spaces where the deities were honoured and venerated, can significantly help in the more precise and veritable picture of the cults and beliefs present in the Balkans during the period of Roman reign. Through the results of archaeological excavations, new finds which cast a different light on certain problems and attested presence of different cults and religions in the Balkans' Roman provinces, we gath-ered the papers from different experts in the subject of antique cults and iconography, partly presented in the Classical section of Serbian Archaeological Society, particularly during the session which was dealing with the problems in ancient religion. The idea for publication "Ancient Cult in the Bal-kans through Archaeological Findings and Iconography" originate from the session of the same name held in 2017 during the XL Asse

The article investigates Ovid’s use of religious terminology and imagery, in particular in the Fasti and the Metamorphoses. As an educated Roman citizen, Ovid was conversant with Roman ritual practices and frequently drew on facets of the Roman religious experience in his writing, exploring topics such as ritual performance, religious nomenclature, festivals, customs and traditions. In the article, I argue that Ovid’s treatment of religious material is deliberately uneven. The poet, well-versed in the Roman ritual nomenclature, nevertheless flaunted his technical competence only in the rite-oriented Fasti: in his other works, above all in the myth-laden Metamorphoses, he abandoned drier technical details for artistic flair and poetic imagery, unconstrained by traditional practices of Roman piety. The mythological setting of the latter poem gave Ovid a chance to comment upon universal truths of human nature, espousing the prevailing Roman belief that maintaining good relations with the gods (pax deorum) through collective piety would win Rome divine favour in all her initiatives., The article investigates Ovid’s use of religious terminology and imagery, in particular in the Fasti and the Metamorphoses. As an educated Roman citizen, Ovid was conversant with Roman ritual practices and frequently drew on facets of the Roman religious experience in his writing, exploring topics such as ritual performance, religious nomenclature, festivals, customs and traditions. In the article, I argue that Ovid’s treatment of religious material is deliberately uneven. The poet, well-versed in the Roman ritual nomenclature, nevertheless flaunted his technical competence only in the rite-oriented Fasti: in his other works, above all in the myth-laden Metamorphoses, he abandoned drier technical details for artistic flair and poetic imagery, unconstrained by traditional practices of Roman piety. The mythological setting of the latter poem gave Ovid a chance to comment upon universal truths of human nature, espousing the prevailing Roman belief that maintaining good relations with the gods (pax deorum) through collective piety would win Rome divine favour in all her initiatives.

In Celtic religious studies, it is often difficult to find reliable textual sources if you are working with pre-Christian religion, since all text is written in a Christian context. As a result, Celtic scholars have to look outside of the pre-Christian Celtic context, to search for knowledge elsewhere. For example, one may use texts from Classical writers (such as Caesar) who wrote about Celts they encountered, or look to Christian material (in particular saints’ lives) to search for clues of pagan traditions which may have survived into Christianity. This has resulted in that certain Celtic pagan deities which we do not have a lot of information on, are compared to or even equated with other religious figures from outside of the pagan Celtic context. One such example is the pagan, Irish goddess Brigid, who is frequently equated with the Roman goddess Minerva, and also said to be the predecessor of the Christian Saint Brigid. Some also make comparisons between Minerva and the saint. This thesis aims to make an extensive textual analysis where all of these three characters are compared and discussed. Are they actually ‘the same’, and if not, how similar or different are they? Is the equating valid, or do we need to take another approach within the Celtic field? Using discourse theory and a comparative method, the research eventually shows that some of the characters’ most important traits are lost when we do equate them with each other.

In Celtic religious studies, it is often difficult to find reliable textual sources if you are working with pre-Christian religion, since all text is written in a Christian context. As a result, Celtic scholars have to look outside of the pre-Christian Celtic context, to search for knowledge elsewhere. For example, one may use texts from Classical writers (such as Caesar) who wrote about Celts they encountered, or look to Christian material (in particular saints’ lives) to search for clues of pagan traditions which may have survived into Christianity. This has resulted in that certain Celtic pagan deities which we do not have a lot of information on, are compared to or even equated with other religious figures from outside of the pagan Celtic context. One such example is the pagan, Irish goddess Brigid, who is frequently equated with the Roman goddess Minerva, and also said to be the predecessor of the Christian Saint Brigid. Some also make comparisons between Minerva and the saint. This thesis aims to make an extensive textual analysis where all of these three characters are compared and discussed. Are they actually ‘the same’, and if not, how similar or different are they? Is the equating valid, or do we need to take another approach within the Celtic field? Using discourse theory and a comparative method, the research eventually shows that some of the characters’ most important traits are lost when we do equate them with each other.

The paper discusses the Lares Praestites, whose role, customs, and festivities are described in Ovid’s Fasti 5, 129–139. The poet shows the Lares Praestites as archaic guardians of the City of Rome., The paper discusses the Lares Praestites, whose role, customs, and festivities are described in Ovid’s Fasti 5, 129–139. The poet shows the Lares Praestites as archaic guardians of the City of Rome.

El análisis del papel femenino en la religión romana ha tenido escaso lugar en la historiografía clásica acerca de la misma, con pocas excepciones. Desde diversas perspectivas teóricas, las mujeres y su actividad religiosa suelen presentarse como un complemento de la religión oficial, donde por ejemplo las flaminicae solo serían las esposas de los flamines, o como un mundo aparte que engloba a determinadas diosas y sus devotas, enfatizando su marginalidad. Esa idea de “alteridad” también queda reflejada en el interés por el peculiar estatus de las Vestales. El afianzamiento de los estudios de género se refleja desde finales del siglo xx en un cambio del modelo de análisis: proliferación de estudios sobre diosas, sacerdotisas y devotas, reivindicación del papel femenino en la actividad religiosa y cómo esta les otorga una presencia visible y activa en la sociedad. La investigación española será objeto de especial atención en este repaso., The analysis of the feminine role in the Roman religion has found little place in the classic historiography about the subject, with few exceptions. From diverse theoretical perspectives, women and their religious activity usually appear as a complement to the official religion, for example, the flaminicae would only be the wives of the flamines; or it is treated as a separate world that encompasses certain goddesses and their devotees, emphasizing their marginality. This idea of “otherness” is also reflected in the interest about the peculiar status of the Vestals. The strengthening of gender studies has been reflected since the late 20th century in a change in the model of analysis: the proliferation of studies on goddesses, priestesses and devotees, the vindication of the feminine role in religious activity and how it gives them a visible and active presence in society. Spanish research will be the subject of special attention in this review.

Over the period in which the ancient Roman empire grew to its greatest extent, religion in the provinces underwent change. In this article, the author argues that glocalization as an explicit modern conceptual framework has added value to the analysis of religious material culture. First, the glocalization model is discussed in the context of a wider debate on the biased concept of Romanization. Second, a rationale is presented for interpreting Roman religious change with a glocalization perspective. Third, two concrete bodies of archaeological source material are re-interpreted within the glocalization framework: first the little studied rural sanctuary of Dhronecken near ancient Trier and second a particular form of religious gifts that appeared on an empire-wide scale as a ritual with respect to the salus, the well-being of the emperor. Based on the application of the glocalization framework to these sources, the author concludes that religious material culture in these cases can be seen as a process in which new forms of religious communication were created out of an interrelated and ongoing process of local and global cultural expressions.

El análisis del papel femenino en la religión romana ha tenido escaso lugar en la historiografía clásica acerca de la misma, con pocas excepciones. Desde diversas perspectivas teóricas, las mujeres y su actividad religiosa suelen presentarse como un complemento de la religión oficial, donde por ejemplo las flaminicae solo serían las esposas de los flamines, o como un mundo aparte que engloba a determinadas diosas y sus devotas, enfatizando su marginalidad. Esa idea de “alteridad” también queda reflejada en el interés por el peculiar estatus de las Vestales. El afianzamiento de los estudios de género se refleja desde finales del siglo xx en un cambio del modelo de análisis: proliferación de estudios sobre diosas, sacerdotisas y devotas, reivindicación del papel femenino en la actividad religiosa y cómo esta les otorga una presencia visible y activa en la sociedad. La investigación española será objeto de especial atención en este repaso., The analysis of the feminine role in the Roman religion has found little place in the classic historiography about the subject, with few exceptions. From diverse theoretical perspectives, women and their religious activity usually appear as a complement to the official religion, for example, the flaminicae would only be the wives of the flamines; or it is treated as a separate world that encompasses certain goddesses and their devotees, emphasizing their marginality. This idea of “otherness” is also reflected in the interest about the peculiar status of the Vestals. The strengthening of gender studies has been reflected since the late 20th century in a change in the model of analysis: the proliferation of studies on goddesses, priestesses and devotees, the vindication of the feminine role in religious activity and how it gives them a visible and active presence in society. Spanish research will be the subject of special attention in this review.

La importancia, singularidad y escasez de este tipo de elementos escultóricos nos ha llevado a plantear un estudio sistemático del thronos, como objeto ligado al poder y la ritualidad romana . En los últimos años y gracias al avance de la actividad investigadora y de las continuadas actuaciones en distintos yacimientos arqueológicos, hemos asistido al hallazgo de algunas de estas piezas en distintos puntos del marco geográfico hispano. Estos elementos dotan a sus correspondientes contextos de un gran significado, apor tando una información esencial sobre las funciones, carácter y monumentalidad de los espacios que originalmente los albergaron. Por ello hemos creído necesario realizar un breve recorrido por la historia de estos soportes, intentando elaborar una clasificación según sus características formales, así como aportar datos inéditos y observaciones de distintos casos recientemente descubiertos en la Península Ibérica., The importance, singularity and paucity of this type of sculptural elements have led us to propose a system - atic study of the thronos , as an object related to power and Roman rites. In the last few years and thanks to research ac - tivities and works on different archaeological sites, some of these pieces have appeared in the Hispanic geography. This fact gives a great significance to these contexts, providing co - herence and essential information about the functions, nature and monumentality of these places. That is why it is neces - sary to make a brief overview through the history of these thronoi , trying to elaborate a classification according to their formal characteristics, as well as to provide unpublished data and observations of different cases recently discovered in the Iberian Peninsula.

El análisis del papel femenino en la religión romana ha tenido escaso lugar en la historiografía clásica acerca de la misma, con pocas excepciones. Desde diversas perspectivas teóricas, las mujeres y su actividad religiosa suelen presentarse como un complemento de la religión oficial, donde por ejemplo las flaminicae solo serían las esposas de los flamines, o como un mundo aparte que engloba a determinadas diosas y sus devotas, enfatizando su marginalidad. Esa idea de “alteridad” también queda reflejada en el interés por el peculiar estatus de las Vestales. El afianzamiento de los estudios de género se refleja desde finales del siglo xx en un cambio del modelo de análisis: proliferación de estudios sobre diosas, sacerdotisas y devotas, reivindicación del papel femenino en la actividad religiosa y cómo esta les otorga una presencia visible y activa en la sociedad. La investigación española será objeto de especial atención en este repaso., The analysis of the feminine role in the Roman religion has found little place in the classic historiography about the subject, with few exceptions. From diverse theoretical perspectives, women and their religious activity usually appear as a complement to the official religion, for example, the flaminicae would only be the wives of the flamines; or it is treated as a separate world that encompasses certain goddesses and their devotees, emphasizing their marginality. This idea of “otherness” is also reflected in the interest about the peculiar status of the Vestals. The strengthening of gender studies has been reflected since the late 20th century in a change in the model of analysis: the proliferation of studies on goddesses, priestesses and devotees, the vindication of the feminine role in religious activity and how it gives them a visible and active presence in society. Spanish research will be the subject of special attention in this review.

La importancia, singularidad y escasez de este tipo de elementos escultóricos nos ha llevado a plantear un estudio sistemático del thronos, como objeto ligado al poder y la ritualidad romana . En los últimos años y gracias al avance de la actividad investigadora y de las continuadas actuaciones en distintos yacimientos arqueológicos, hemos asistido al hallazgo de algunas de estas piezas en distintos puntos del marco geográfico hispano. Estos elementos dotan a sus correspondientes contextos de un gran significado, apor tando una información esencial sobre las funciones, carácter y monumentalidad de los espacios que originalmente los albergaron. Por ello hemos creído necesario realizar un breve recorrido por la historia de estos soportes, intentando elaborar una clasificación según sus características formales, así como aportar datos inéditos y observaciones de distintos casos recientemente descubiertos en la Península Ibérica., The importance, singularity and paucity of this type of sculptural elements have led us to propose a system - atic study of the thronos , as an object related to power and Roman rites. In the last few years and thanks to research ac - tivities and works on different archaeological sites, some of these pieces have appeared in the Hispanic geography. This fact gives a great significance to these contexts, providing co - herence and essential information about the functions, nature and monumentality of these places. That is why it is neces - sary to make a brief overview through the history of these thronoi , trying to elaborate a classification according to their formal characteristics, as well as to provide unpublished data and observations of different cases recently discovered in the Iberian Peninsula.

El análisis del papel femenino en la religión romana ha tenido escaso lugar en la historiografía clásica acerca de la misma, con pocas excepciones. Desde diversas perspectivas teóricas, las mujeres y su actividad religiosa suelen presentarse como un complemento de la religión oficial, donde por ejemplo las flaminicae solo serían las esposas de los flamines, o como un mundo aparte que engloba a determinadas diosas y sus devotas, enfatizando su marginalidad. Esa idea de “alteridad” también queda reflejada en el interés por el peculiar estatus de las Vestales. El afianzamiento de los estudios de género se refleja desde finales del siglo xx en un cambio del modelo de análisis: proliferación de estudios sobre diosas, sacerdotisas y devotas, reivindicación del papel femenino en la actividad religiosa y cómo esta les otorga una presencia visible y activa en la sociedad. La investigación española será objeto de especial atención en este repaso., The analysis of the feminine role in the Roman religion has found little place in the classic historiography about the subject, with few exceptions. From diverse theoretical perspectives, women and their religious activity usually appear as a complement to the official religion, for example, the flaminicae would only be the wives of the flamines; or it is treated as a separate world that encompasses certain goddesses and their devotees, emphasizing their marginality. This idea of “otherness” is also reflected in the interest about the peculiar status of the Vestals. The strengthening of gender studies has been reflected since the late 20th century in a change in the model of analysis: the proliferation of studies on goddesses, priestesses and devotees, the vindication of the feminine role in religious activity and how it gives them a visible and active presence in society. Spanish research will be the subject of special attention in this review.

This study basically aims to analyse the Roman cults and deities, witnessed via epigraphical documentation, within the territorial scope corresponding to the province of Ciudad Real . In this way, several of the main cults of the Roman pantheon, such as the cult of Jupiter, can be confirmed from such documentation. There are also testimonies regarding the cult of Mars, Mercury and Tutela, while also that of the Genius of the municipiu m of Laminium (Alhambra), this being a city in which the imperial cult is also documente, El presente estudio tiene por objetivo fundamental el análisis de los cultos y deidades romanas, atestiguados a través de la documentación epigráfica, en el ámbito territorial correspondiente a la provincia de Ciudad Real. Así pues, en dicha documentación se pueden constatar en este ámbito algunos de los principales cultos del panteón romano, como es el caso del culto a Júpiter. También se poseen testimonios en relación al culto a Marte, Mercurio y Tutela, así como al Genius del municipium de Laminium (Alhambra), ciudad esta última en la que además está documentado el culto imperi

The analysis of the feminine role in the Roman religion has found little place in the classic historiography about the subject, with few exceptions. From diverse theoretical perspectives, women and their religious activity usually appear as a complement to the official religion, for example, the flaminicae would only be the wives of the flamines; or it is treated as a separate world that encompasses certain goddesses and their devotees, emphasizing their marginality. This idea of “otherness” is also reflected in the interest about the peculiar status of the Vestals. The strengthening of gender studies has been reflected since the late 20th century in a change in the model of analysis: the proliferation of studies on goddesses, priestesses and devotees, the vindication of the feminine role in religious activity and how it gives them a visible and active presence in society. Spanish research will be the subject of special attention in this review., El análisis del papel femenino en la religión romana ha tenido escaso lugar en la historiografía clásica acerca de la misma, con pocas excepciones. Desde diversas perspectivas teóricas, las mujeres y su actividad religiosa suelen presentarse como un complemento de la religión oficial, donde por ejemplo las flaminicae solo serían las esposas de los flamines, o como un mundo aparte que engloba a determinadas diosas y sus devotas, enfatizando su marginalidad. Esa idea de “alteridad” también queda reflejada en el interés por el peculiar estatus de las Vestales. El afianzamiento de los estudios de género se refleja desde finales del siglo xx en un cambio del modelo de análisis: proliferación de estudios sobre diosas, sacerdotisas y devotas, reivindicación del papel femenino en la actividad religiosa y cómo esta les otorga una presencia visible y activa en la sociedad. La investigación española será objeto de especial atención en este repaso.

El análisis del papel femenino en la religión romana ha tenido escaso lugar en la historiografía clásica acerca de la misma, con pocas excepciones. Desde diversas perspectivas teóricas, las mujeres y su actividad religiosa suelen presentarse como un complemento de la religión oficial, donde por ejemplo las flaminicae solo serían las esposas de los flamines, o como un mundo aparte que engloba a determinadas diosas y sus devotas, enfatizando su marginalidad. Esa idea de “alteridad” también queda reflejada en el interés por el peculiar estatus de las Vestales. El afianzamiento de los estudios de género se refleja desde finales del siglo xx en un cambio del modelo de análisis: proliferación de estudios sobre diosas, sacerdotisas y devotas, reivindicación del papel femenino en la actividad religiosa y cómo esta les otorga una presencia visible y activa en la sociedad. La investigación española será objeto de especial atención en este repaso., The analysis of the feminine role in the Roman religion has found little place in the classic historiography about the subject, with few exceptions. From diverse theoretical perspectives, women and their religious activity usually appear as a complement to the official religion, for example, the flaminicae would only be the wives of the flamines; or it is treated as a separate world that encompasses certain goddesses and their devotees, emphasizing their marginality. This idea of “otherness” is also reflected in the interest about the peculiar status of the Vestals. The strengthening of gender studies has been reflected since the late 20th century in a change in the model of analysis: the proliferation of studies on goddesses, priestesses and devotees, the vindication of the feminine role in religious activity and how it gives them a visible and active presence in society. Spanish research will be the subject of special attention in this review.

La importancia, singularidad y escasez de este tipo de elementos escultóricos nos ha llevado a plantear un estudio sistemático del thronos, como objeto ligado al poder y la ritualidad romana . En los últimos años y gracias al avance de la actividad investigadora y de las continuadas actuaciones en distintos yacimientos arqueológicos, hemos asistido al hallazgo de algunas de estas piezas en distintos puntos del marco geográfico hispano. Estos elementos dotan a sus correspondientes contextos de un gran significado, apor tando una información esencial sobre las funciones, carácter y monumentalidad de los espacios que originalmente los albergaron. Por ello hemos creído necesario realizar un breve recorrido por la historia de estos soportes, intentando elaborar una clasificación según sus características formales, así como aportar datos inéditos y observaciones de distintos casos recientemente descubiertos en la Península Ibérica., The importance, singularity and paucity of this type of sculptural elements have led us to propose a system - atic study of the thronos , as an object related to power and Roman rites. In the last few years and thanks to research ac - tivities and works on different archaeological sites, some of these pieces have appeared in the Hispanic geography. This fact gives a great significance to these contexts, providing co - herence and essential information about the functions, nature and monumentality of these places. That is why it is neces - sary to make a brief overview through the history of these thronoi , trying to elaborate a classification according to their formal characteristics, as well as to provide unpublished data and observations of different cases recently discovered in the Iberian Peninsula.

This study basically aims to analyse the Roman cults and deities, witnessed via epigraphical documentation, within the territorial scope corresponding to the province of Ciudad Real . In this way, several of the main cults of the Roman pantheon, such as the cult of Jupiter, can be confirmed from such documentation. There are also testimonies regarding the cult of Mars, Mercury and Tutela, while also that of the Genius of the municipiu m of Laminium (Alhambra), this being a city in which the imperial cult is also documente, El presente estudio tiene por objetivo fundamental el análisis de los cultos y deidades romanas, atestiguados a través de la documentación epigráfica, en el ámbito territorial correspondiente a la provincia de Ciudad Real. Así pues, en dicha documentación se pueden constatar en este ámbito algunos de los principales cultos del panteón romano, como es el caso del culto a Júpiter. También se poseen testimonios en relación al culto a Marte, Mercurio y Tutela, así como al Genius del municipium de Laminium (Alhambra), ciudad esta última en la que además está documentado el culto imperi

La importancia, singularidad y escasez de este tipo de elementos escultóricos nos ha llevado a plantear un estudio sistemático del thronos, como objeto ligado al poder y la ritualidad romana . En los últimos años y gracias al avance de la actividad investigadora y de las continuadas actuaciones en distintos yacimientos arqueológicos, hemos asistido al hallazgo de algunas de estas piezas en distintos puntos del marco geográfico hispano. Estos elementos dotan a sus correspondientes contextos de un gran significado, apor tando una información esencial sobre las funciones, carácter y monumentalidad de los espacios que originalmente los albergaron. Por ello hemos creído necesario realizar un breve recorrido por la historia de estos soportes, intentando elaborar una clasificación según sus características formales, así como aportar datos inéditos y observaciones de distintos casos recientemente descubiertos en la Península Ibérica., The importance, singularity and paucity of this type of sculptural elements have led us to propose a system - atic study of the thronos , as an object related to power and Roman rites. In the last few years and thanks to research ac - tivities and works on different archaeological sites, some of these pieces have appeared in the Hispanic geography. This fact gives a great significance to these contexts, providing co - herence and essential information about the functions, nature and monumentality of these places. That is why it is neces - sary to make a brief overview through the history of these thronoi , trying to elaborate a classification according to their formal characteristics, as well as to provide unpublished data and observations of different cases recently discovered in the Iberian Peninsula.

La importancia, singularidad y escasez de este tipo de elementos escultóricos nos ha llevado a plantear un estudio sistemático del thronos, como objeto ligado al poder y la ritualidad romana . En los últimos años y gracias al avance de la actividad investigadora y de las continuadas actuaciones en distintos yacimientos arqueológicos, hemos asistido al hallazgo de algunas de estas piezas en distintos puntos del marco geográfico hispano. Estos elementos dotan a sus correspondientes contextos de un gran significado, apor tando una información esencial sobre las funciones, carácter y monumentalidad de los espacios que originalmente los albergaron. Por ello hemos creído necesario realizar un breve recorrido por la historia de estos soportes, intentando elaborar una clasificación según sus características formales, así como aportar datos inéditos y observaciones de distintos casos recientemente descubiertos en la Península Ibérica., The importance, singularity and paucity of this type of sculptural elements have led us to propose a system - atic study of the thronos , as an object related to power and Roman rites. In the last few years and thanks to research ac - tivities and works on different archaeological sites, some of these pieces have appeared in the Hispanic geography. This fact gives a great significance to these contexts, providing co - herence and essential information about the functions, nature and monumentality of these places. That is why it is neces - sary to make a brief overview through the history of these thronoi , trying to elaborate a classification according to their formal characteristics, as well as to provide unpublished data and observations of different cases recently discovered in the Iberian Peninsula.

El análisis del papel femenino en la religión romana ha tenido escaso lugar en la historiografía clásica acerca de la misma, con pocas excepciones. Desde diversas perspectivas teóricas, las mujeres y su actividad religiosa suelen presentarse como un complemento de la religión oficial, donde por ejemplo las flaminicae solo serían las esposas de los flamines, o como un mundo aparte que engloba a determinadas diosas y sus devotas, enfatizando su marginalidad. Esa idea de “alteridad” también queda reflejada en el interés por el peculiar estatus de las Vestales. El afianzamiento de los estudios de género se refleja desde finales del siglo xx en un cambio del modelo de análisis: proliferación de estudios sobre diosas, sacerdotisas y devotas, reivindicación del papel femenino en la actividad religiosa y cómo esta les otorga una presencia visible y activa en la sociedad. La investigación española será objeto de especial atención en este repaso., The analysis of the feminine role in the Roman religion has found little place in the classic historiography about the subject, with few exceptions. From diverse theoretical perspectives, women and their religious activity usually appear as a complement to the official religion, for example, the flaminicae would only be the wives of the flamines; or it is treated as a separate world that encompasses certain goddesses and their devotees, emphasizing their marginality. This idea of “otherness” is also reflected in the interest about the peculiar status of the Vestals. The strengthening of gender studies has been reflected since the late 20th century in a change in the model of analysis: the proliferation of studies on goddesses, priestesses and devotees, the vindication of the feminine role in religious activity and how it gives them a visible and active presence in society. Spanish research will be the subject of special attention in this review.

El análisis del papel femenino en la religión romana ha tenido escaso lugar en la historiografía clásica acerca de la misma, con pocas excepciones. Desde diversas perspectivas teóricas, las mujeres y su actividad religiosa suelen presentarse como un complemento de la religión oficial, donde por ejemplo las flaminicae solo serían las esposas de los flamines, o como un mundo aparte que engloba a determinadas diosas y sus devotas, enfatizando su marginalidad. Esa idea de “alteridad” también queda reflejada en el interés por el peculiar estatus de las Vestales. El afianzamiento de los estudios de género se refleja desde finales del siglo xx en un cambio del modelo de análisis: proliferación de estudios sobre diosas, sacerdotisas y devotas, reivindicación del papel femenino en la actividad religiosa y cómo esta les otorga una presencia visible y activa en la sociedad. La investigación española será objeto de especial atención en este repaso., The analysis of the feminine role in the Roman religion has found little place in the classic historiography about the subject, with few exceptions. From diverse theoretical perspectives, women and their religious activity usually appear as a complement to the official religion, for example, the flaminicae would only be the wives of the flamines; or it is treated as a separate world that encompasses certain goddesses and their devotees, emphasizing their marginality. This idea of “otherness” is also reflected in the interest about the peculiar status of the Vestals. The strengthening of gender studies has been reflected since the late 20th century in a change in the model of analysis: the proliferation of studies on goddesses, priestesses and devotees, the vindication of the feminine role in religious activity and how it gives them a visible and active presence in society. Spanish research will be the subject of special attention in this review.

La importancia, singularidad y escasez de este tipo de elementos escultóricos nos ha llevado a plantear un estudio sistemático del thronos, como objeto ligado al poder y la ritualidad romana . En los últimos años y gracias al avance de la actividad investigadora y de las continuadas actuaciones en distintos yacimientos arqueológicos, hemos asistido al hallazgo de algunas de estas piezas en distintos puntos del marco geográfico hispano. Estos elementos dotan a sus correspondientes contextos de un gran significado, apor tando una información esencial sobre las funciones, carácter y monumentalidad de los espacios que originalmente los albergaron. Por ello hemos creído necesario realizar un breve recorrido por la historia de estos soportes, intentando elaborar una clasificación según sus características formales, así como aportar datos inéditos y observaciones de distintos casos recientemente descubiertos en la Península Ibérica., The importance, singularity and paucity of this type of sculptural elements have led us to propose a system - atic study of the thronos , as an object related to power and Roman rites. In the last few years and thanks to research ac - tivities and works on different archaeological sites, some of these pieces have appeared in the Hispanic geography. This fact gives a great significance to these contexts, providing co - herence and essential information about the functions, nature and monumentality of these places. That is why it is neces - sary to make a brief overview through the history of these thronoi , trying to elaborate a classification according to their formal characteristics, as well as to provide unpublished data and observations of different cases recently discovered in the Iberian Peninsula.

El análisis del papel femenino en la religión romana ha tenido escaso lugar en la historiografía clásica acerca de la misma, con pocas excepciones. Desde diversas perspectivas teóricas, las mujeres y su actividad religiosa suelen presentarse como un complemento de la religión oficial, donde por ejemplo las flaminicae solo serían las esposas de los flamines, o como un mundo aparte que engloba a determinadas diosas y sus devotas, enfatizando su marginalidad. Esa idea de “alteridad” también queda reflejada en el interés por el peculiar estatus de las Vestales. El afianzamiento de los estudios de género se refleja desde finales del siglo xx en un cambio del modelo de análisis: proliferación de estudios sobre diosas, sacerdotisas y devotas, reivindicación del papel femenino en la actividad religiosa y cómo esta les otorga una presencia visible y activa en la sociedad. La investigación española será objeto de especial atención en este repaso., The analysis of the feminine role in the Roman religion has found little place in the classic historiography about the subject, with few exceptions. From diverse theoretical perspectives, women and their religious activity usually appear as a complement to the official religion, for example, the flaminicae would only be the wives of the flamines; or it is treated as a separate world that encompasses certain goddesses and their devotees, emphasizing their marginality. This idea of “otherness” is also reflected in the interest about the peculiar status of the Vestals. The strengthening of gender studies has been reflected since the late 20th century in a change in the model of analysis: the proliferation of studies on goddesses, priestesses and devotees, the vindication of the feminine role in religious activity and how it gives them a visible and active presence in society. Spanish research will be the subject of special attention in this review.

The analysis of the feminine role in the Roman religion has found little place in the classic historiography about the subject, with few exceptions. From diverse theoretical perspectives, women and their religious activity usually appear as a complement to the official religion, for example, the flaminicae would only be the wives of the flamines; or it is treated as a separate world that encompasses certain goddesses and their devotees, emphasizing their marginality. This idea of “otherness” is also reflected in the interest about the peculiar status of the Vestals. The strengthening of gender studies has been reflected since the late 20th century in a change in the model of analysis: the proliferation of studies on goddesses, priestesses and devotees, the vindication of the feminine role in religious activity and how it gives them a visible and active presence in society. Spanish research will be the subject of special attention in this review., El análisis del papel femenino en la religión romana ha tenido escaso lugar en la historiografía clásica acerca de la misma, con pocas excepciones. Desde diversas perspectivas teóricas, las mujeres y su actividad religiosa suelen presentarse como un complemento de la religión oficial, donde por ejemplo las flaminicae solo serían las esposas de los flamines, o como un mundo aparte que engloba a determinadas diosas y sus devotas, enfatizando su marginalidad. Esa idea de “alteridad” también queda reflejada en el interés por el peculiar estatus de las Vestales. El afianzamiento de los estudios de género se refleja desde finales del siglo xx en un cambio del modelo de análisis: proliferación de estudios sobre diosas, sacerdotisas y devotas, reivindicación del papel femenino en la actividad religiosa y cómo esta les otorga una presencia visible y activa en la sociedad. La investigación española será objeto de especial atención en este repaso.

Рецензия на книгу: Revell L. Roman Imperialism and Local Identities. — Cambridge : Cambridge Univ. Press, 2009. — xvi + 221 p. В рецензии на примере монографии специалиста по римской археологии из Университета Саутгемптона Луиз Ревелл анализируются особенности трактовки в современной зарубежной историографии римского империализма, проблемы этнокультурной и политической идентичности в Римской империи I–II вв. н. э. Рассматривается методология рецензируемого исследования, а также эвристический потенциал концепта «римскости» (Roman-ness), замещающего в работе Л. Ревелл традиционный концепт «романизации». В рецензии разбираются источники (археологические и эпиграфические материалы из восьми римских провинциальных городов Испании и Британии), базовые положения рассматриваемого исследования (идеология и практическое воплощение урбанизма в римском мире, образ и культ римского императора в городах империи, провинциальная практика отправления римских религиозных культов), а также аргументация, приводимая в защиту основных тезисов работы. Показано, каким образом автор монографии реконструирует социальный облик и отношения в римском провинциальном обществе, взаимодействие провинциальных и имперских элит., Review of Revell, L. (2009). Roman Imperialism and Local Identities. Cambridge: Cambridge University Press. Referring to the work by Louise Revell, a lecturer in Roman History at the University of Southampton, the author examines the peculiarities of interpretation of Roman imperialism, and issues of cultural and political identity in the 1st–2nd Century AD Roman Empire in modern foreign historiography. The author analyzes Revell’s methods of research and the heuristic potential of the concept of “Roman-ness” that the scholar uses instead of the traditional concept of “Romanization”. The reviewer examines the historical sources (archaeological and epigraphic materials from eight Roman towns of Spain and Britain), the basic propositions of the monograph (the ideology and the practical implementation of urbanism in the Roman world, an image and cult of the Roman emperor in the cities of the Empire, as well as the provincial practice of religious rites) and also the author’s arguments. The review demonstrates how the author of the monograph reconstructs the social image and relations in the Roman provincial society, and the interaction between the provincial and imperial elites.

The following article contains a Polish translation of one chapter of A. Gellius’ Noctes Atticae (V 12). It isaccompanied by an introduction and useful comments. In the introduction the present author explains two OldLatin theonyms from the etymological point of view, discussing the semantics of the Latin prefix ve-. Alsoshe reviews the exact location of the Vediovis’ sanctuary in Rome and describes the figure of young Vediovis,mentioned by Ovid and Aulus Gellius.

Se plantea, a través de estas páginas, la necesidad de revisar una serie de testimonios encontrados en Itálica que, desde mitad del siglo XX, fueron identificados como evidencias que certificaban la presencia de una comunidad mitraica en esta ciudad. A partir de la evolución en el conocimiento teórico del Mitraísmo y a la luz de los nuevos datos disponibles sobre la presencia de este culto en Hispania, se verá que dichos testimonios han de ser interpretados desde claves teóricas diferentes a las propuestas en un primer momento, We propose in this paper the need to review a variety of testimonies found in Italica and since half of the twentieth century they were identified as evidence certifying the presence of a Mithraic community in this city. We propose a new focus on them, taking on count changes in theoretical knowledge of Mithraism and the new data on the presence of this religion in Hispania. We will see that these evidences must be interpreted from different theoretical key to proposals at first

Se plantea, a través de estas páginas, la necesidad de revisar una serie de testimonios encontrados en Itálica que, desde mitad del siglo XX, fueron identificados como evidencias que certificaban la presencia de una comunidad mitraica en esta ciudad. A partir de la evolución en el conocimiento teórico del Mitraísmo y a la luz de los nuevos datos disponibles sobre la presencia de este culto en Hispania, se verá que dichos testimonios han de ser interpretados desde claves teóricas diferentes a las propuestas en un primer momento, We propose in this paper the need to review a variety of testimonies found in Italica and since half of the twentieth century they were identified as evidence certifying the presence of a Mithraic community in this city. We propose a new focus on them, taking on count changes in theoretical knowledge of Mithraism and the new data on the presence of this religion in Hispania. We will see that these evidences must be interpreted from different theoretical key to proposals at first

In this paper we analyze the movements of Hispanic indigenous cults from different areas of the Iberian Peninsula to the main places of immigration in Hispania: the mining areas and cities. We propose that these groups of immigrants worshipped deities of their regions of provenance in their new residence, as a means of preserving their cultural identity and social cohesion. The hardness of working life in the mining areas reinforced the need to strengthen cultural ties., En el presente artículo analizamos los desplazamientos de cultos indígenas hispanos desde distintas áreas de la Península Ibérica hacia los principales lugares de inmigración en Hispania: las áreas mineras y las ciudades. Proponemos que estos grupos de emigrantes rendían culto en su nueva residencia a las deidades que veneraban en sus regiones de procedencia como un medio de preservar su cohesión social y su identidad cultural. La dureza de la vida laboral en las áreas mineras reforzaba la necesidad de fortalecer los lazos culturales.

En el presente trabajo, llevamos a cabo el estudio de cuatro altares votivos procedentes de las provincias españolas de Soria y La Rioja cuyas lecturas, hasta el momento, no habían sido plenamente satisfactorias. Tras un detenido análisis de las piezas sobre el terreno, revisamos sus lecturas, ofrecemos nuevo material gráfico y proponemos cambios relevantes en los nombres y apelativos de las deidades, así como en la interpretación general de varios de los textos., In this paper, we study four votive altars from the Spanish provinces of Soria and La Rioja. The interpretation of these epigraphs has not been completely satisfactory up to the present. After an analysis of the monuments, we propose changes in the lecture of the theonyms, epithets and in the general structure of the inscriptions.

En el presente artículo analizamos los desplazamientos de cultos indígenas hispanos desde distintas áreas de la Península Ibérica hacia los principales lugares de inmigración en Hispania: las áreas mineras y las ciudades. Proponemos que estos grupos de emigrantes rendían culto en su nueva residencia a las deidades que veneraban en sus regiones de procedencia como un medio de preservar su cohesión social y su identidad cultural. La dureza de la vida laboral en las áreas mineras reforzaba la necesidad de fortalecer los lazos culturales., In this paper we analyze the movements of Hispanic indigenous cults from different areas of the Iberian Peninsula to the main places of immigration in Hispania: the mining areas and cities. We propose that these groups of immigrants worshipped deities of their regions of provenance in their new residence, as a means of preserving their cultural identity and social cohesion. The hardness of working life in the mining areas reinforced the need to strengthen cultural ties.

The Augural College was one of the most important Roman religious institutions, and its members, the augures, were similarly endowed with this requisite amount of prestige. However, very few works have been devoted to these figures, as a group, and particularly in the context of their common priesthood. Cohesion between these men is often considered either definite or overlooked entirely from a religious perspective. This study intends to discuss aspects related to membership of the collegium, ranging from the process and mechanisms for co-optation, to commenting on the internal relationships between the augures themselves. The focal point of this research is the creation of a prosopographical catalogue of known augures in the Roman Republican period from the Ogulnian plebiscite to the lex Domitia, 300–104 BCE. This will be used to draw out key connections – or lack thereof – and make initial suggestions on the efficacy of the collegium augurum in light of its members at given points in time and taking into account the broader political and military situation.

Se plantea, a través de estas páginas, la necesidad de revisar una serie de testimonios encontrados en Itálica que, desde mitad del siglo XX, fueron identificados como evidencias que certificaban la presencia de una comunidad mitraica en esta ciudad. A partir de la evolución en el conocimiento teórico del Mitraísmo y a la luz de los nuevos datos disponibles sobre la presencia de este culto en Hispania, se verá que dichos testimonios han de ser interpretados desde claves teóricas diferentes a las propuestas en un primer momento, We propose in this paper the need to review a variety of testimonies found in Italica and since half of the twentieth century they were identified as evidence certifying the presence of a Mithraic community in this city. We propose a new focus on them, taking on count changes in theoretical knowledge of Mithraism and the new data on the presence of this religion in Hispania. We will see that these evidences must be interpreted from different theoretical key to proposals at first

Se plantea, a través de estas páginas, la necesidad de revisar una serie de testimonios encontrados en Itálica que, desde mitad del siglo XX, fueron identificados como evidencias que certificaban la presencia de una comunidad mitraica en esta ciudad. A partir de la evolución en el conocimiento teórico del Mitraísmo y a la luz de los nuevos datos disponibles sobre la presencia de este culto en Hispania, se verá que dichos testimonios han de ser interpretados desde claves teóricas diferentes a las propuestas en un primer momento, We propose in this paper the need to review a variety of testimonies found in Italica and since half of the twentieth century they were identified as evidence certifying the presence of a Mithraic community in this city. We propose a new focus on them, taking on count changes in theoretical knowledge of Mithraism and the new data on the presence of this religion in Hispania. We will see that these evidences must be interpreted from different theoretical key to proposals at first

Se plantea, a través de estas páginas, la necesidad de revisar una serie de testimonios encontrados en Itálica que, desde mitad del siglo XX, fueron identificados como evidencias que certificaban la presencia de una comunidad mitraica en esta ciudad. A partir de la evolución en el conocimiento teórico del Mitraísmo y a la luz de los nuevos datos disponibles sobre la presencia de este culto en Hispania, se verá que dichos testimonios han de ser interpretados desde claves teóricas diferentes a las propuestas en un primer momento, We propose in this paper the need to review a variety of testimonies found in Italica and since half of the twentieth century they were identified as evidence certifying the presence of a Mithraic community in this city. We propose a new focus on them, taking on count changes in theoretical knowledge of Mithraism and the new data on the presence of this religion in Hispania. We will see that these evidences must be interpreted from different theoretical key to proposals at first

En el presente trabajo, llevamos a cabo el estudio de cuatro altares votivos procedentes de las provincias españolas de Soria y La Rioja cuyas lecturas, hasta el momento, no habían sido plenamente satisfactorias. Tras un detenido análisis de las piezas sobre el terreno, revisamos sus lecturas, ofrecemos nuevo material gráfico y proponemos cambios relevantes en los nombres y apelativos de las deidades, así como en la interpretación general de varios de los textos., In this paper, we study four votive altars from the Spanish provinces of Soria and La Rioja. The interpretation of these epigraphs has not been completely satisfactory up to the present. After an analysis of the monuments, we propose changes in the lecture of the theonyms, epithets and in the general structure of the inscriptions.

En el presente artículo analizamos los desplazamientos de cultos indígenas hispanos desde distintas áreas de la Península Ibérica hacia los principales lugares de inmigración en Hispania: las áreas mineras y las ciudades. Proponemos que estos grupos de emigrantes rendían culto en su nueva residencia a las deidades que veneraban en sus regiones de procedencia como un medio de preservar su cohesión social y su identidad cultural. La dureza de la vida laboral en las áreas mineras reforzaba la necesidad de fortalecer los lazos culturales., In this paper we analyze the movements of Hispanic indigenous cults from different areas of the Iberian Peninsula to the main places of immigration in Hispania: the mining areas and cities. We propose that these groups of immigrants worshipped deities of their regions of provenance in their new residence, as a means of preserving their cultural identity and social cohesion. The hardness of working life in the mining areas reinforced the need to strengthen cultural ties.

In this paper we analyze the movements of Hispanic indigenous cults from different areas of the Iberian Peninsula to the main places of immigration in Hispania: the mining areas and cities. We propose that these groups of immigrants worshipped deities of their regions of provenance in their new residence, as a means of preserving their cultural identity and social cohesion. The hardness of working life in the mining areas reinforced the need to strengthen cultural ties., En el presente artículo analizamos los desplazamientos de cultos indígenas hispanos desde distintas áreas de la Península Ibérica hacia los principales lugares de inmigración en Hispania: las áreas mineras y las ciudades. Proponemos que estos grupos de emigrantes rendían culto en su nueva residencia a las deidades que veneraban en sus regiones de procedencia como un medio de preservar su cohesión social y su identidad cultural. La dureza de la vida laboral en las áreas mineras reforzaba la necesidad de fortalecer los lazos culturales.

The purpose of the paper is to present civil theology of Cicero in the light of Varro’s tripartite view of theology (mythical, natural, civil). The author examines certain excerpts from Cicero’s philosophical works, particularly The Republic and The Laws, in which this politic and philosopher presents his concept of civile theology as the traditional religion of the Romans influenced by natural theology.

In this paper, a new inscribed votive altar with sacrificial scene dedicated to the matronae is presented. The altar was erected by the peregrine dedicator Masius Neganefi (filius), who is most likely to be identified with the man depicted on the right side of the sacrificial scene below. The woman on the left is wearing the typical headdress of the Ubian married woman; even if she has gone unmentioned in the inscription, she may be easily identified as the dedicator's wife. The new find is the first example of a Lower Rhine votive altar with sacrificial scene that has been dedicated by someone of local origin who had not (yet) been enfranchised. Given the local background of the dedicators, it may be assumed that the couple belonged to a family of middle class farmers who possessed land in the immediate vicinity of the find spot of the altar.