¿Cuál era la relación entre dioses griegos y emperadores romanos? Implicaciones cultuales de la “asimilación” de emperadores a dioses en la Grecia Continental

In the Greek world Roman emperors were often linked with traditional gods. Verbal and iconographical assimilations on inscriptions, coins and statues, integra­tion into pre-existing sacred structures and festivals, and joint priesthoods were three different means of establishing a relation­ship between the old gods of the Greek pantheon and the new divinized masters of the Empire. The ideological valency of this proceeding was strong, as it permitted the Greek elites both to establish a subtle hie­rarchy between emperors and gods and to cope with the new imperial power through traditional tools (and according to Greeks’ cultural horizon). As is generally the case with the “imperial cult” as a whole, howe­ver, the assimilation of emperors to the traditional Greek gods had also significant cultic implications, since ritual ceremonies were performed for the emperors. In this context priests of the imperial cult played an important role. The present paper deals with these aspects in the cities of mainland Greece.En el mundo griego, a los emperadores romanos se les relacionaban con los dioses tradicionales. Las asimilaciones verbales e iconográficas en inscripciones, monedas y estatuas, la integración en estructuras y fes­tivales sagrados preexistentes y los sacerdo­cios conjuntos eran tres medidas diferentes para establecer una relación entre los dioses antiguos del panteón griego y los nuevos gobernantes divinizados del Imperio. El as­pecto ideológico de este procedimiento era fuerte, ya que permitió a las élites griegas es­tablecer una jerarquía sutil entre emperado­res y dioses, y gestionar al nuevo poder im­perial a través de herramientas tradicionales (según el horizonte cultural de los griegos). Sin embargo, como en general es el caso del “culto imperial” en su conjunto, la asimila­ción de los emperadores a los dioses griegos tradicionales también tenía importantes im­plicaciones cultuales, ya que las ceremonias rituales eran celebradas para los emperado­res. En este contexto los sacerdotes del culto imperial jugaban un papel importante. El presente capítulo trata sobre estos aspectos en las ciudades de la Grecia continental

Церковный историк IV века Геласий Кесарийский

Личность и биография Геласия Кесарийского - одного из малоизвестных авторов в линии церковных историков IV-VII вековyesБелгородский государственный университе

The Royal Lykaian Altar Shall Bear Witness: History and Religion in Southwestern Arcadia

THE ROYAL LYKAIAN ALTAR SHALL BEAR WITNESS: HISTORY AND RELIGION IN SOUTHWESTERN ARCADIA Kyle W. Mahoney Jeremy McInerney This dissertation surveys the history of the sanctuary of Zeus on Mt. Lykaion and its environment, from the Late Bronze Age (ca. 1600-1100 B.C.) to the Roman imperial period (ca. A.D. 200). I begin with a review of the myth traditions attached to the landscape, suggesting that these were familiar to Greek speakers all over the Mediterranean from early times. We can see their influence in our earliest poets, Homer and Hesiod, who indirectly acknowledge the birth of Zeus on Mt. Lykaion and other local myths. The remainder of Chapter 1 discusses Mt. Lykaion through a comparative mythological and linguistic lens. In Chapter 2, I argue that during the Bronze and Early Iron Ages Mt. Lykaion was closely connected to the mountainous area defined by the Alpheios, Neda, and Pamisos rivers. This fact is evidenced by shared cults and toponymy, conventions which are documented as early as the Pylian Linear B documents (ca. 1200 B.C.). From here I survey Mt. Lykaion in the Archaic, Classical, and Hellenistic periods. I argue that Sparta’s incursions into northern Messenia, Arcadia, and Kynouria during the Archaic period pushed Mt. Lykaion into the orbit of the eastern Arcadian cities. The myths and heroic genealogies of the two regions were eventually fused, and by the mid-fourth century B.C. the traditions of Lykaion came to predominate. Chapter 3 concludes with a discussion of the relationship between the Arcadian League and the sanctuary of Zeus Lykaios. Chapter 4 is a history of the Lykaian Games from ca. 600-200 B.C. All literary and epigraphical sources documenting the festival are reviewed, and I maintain that it was held every four years in April or early May of the fourth Olympiad year. Chapter 5 investigates the relationship between Mt. Lykaion and Rome. I argue that around A.D. 1/2 the Lykaia were supplemented by games in honor of the Roman emperor (the Kaisareia) based upon the mythical pedigree of the Roman festival of the Lupercalia, which was said to have been a reproduction of the Lykaia

Bringing Women into the Agonistic Sphere:Sport, Women and Festivals in the Greek World under Rome

This article is intended as a tribute to Emily Hemelrijk, who has done much to bring Roman women out of the domestic and into the public sphere. Combining Emily’s interest in women’s history with my own interest in sport and festivals, I discuss here the role that women played in the world of ancient sport and festivals. I present the evidence for the participation of women in athletic events to show that in the early Roman period women were entering the agonistic sphere in larger numbers than before. The visibility that this afforded was, however, not a sign of emancipation from the domestic sphere, but rather connected to social and political changes of the early imperial period firmly anchored in the traditional setting of family prestige

Adversus Iudaeos in the Sermon Written by Theodore Syncellus on the Avar Siege of AD 626

A sermon attributed to Theodore Syncellus (Theodoros Synkellos) is considered as one of the basic sources for the study of the Avar siege of Constantinople in AD 626. Therefore, the most historians paid more attention to the analysis of its historical background than to its ideological content. From the ideological point of view, the document serves as an evidence that a fear for the future of the Empire and its capital Constantinople began to rise within emerging Byzantine society. The Avar siege served its author mainly as a model for developing his polemics with imaginary Jewish opponents and their religion. It deserves to be included in a long succession of similar polemical treatises, which have existed in Christianity from its earliest times.The research for this paper was financially supported by VEGA 1/0427/14. The finalisation of this paper was supported by an internal grant of the Faculty of Philosophy of Comenius University (Bratislava) n. FG08/201