Pompeii - Religious Life - Revision history

Paulreed: /* Dedications */

2019-10-25T15:49:46Z

Dedications

← Older revision		Revision as of 10:49, 25 October 2019
Line 204:		Line 204:
	One inscription on the Temple of Isis reads		One inscription on the Temple of Isis reads

	''[[roman::Numeruis Popodius Ampliatus]], the father at his own expense'' Another one under a statue in the temple says ''[[roman::Lucius ~~Caecillius~~ Phoebus]] set this up in the place given by decree of the town council''. Both were freedmen of prominent Pompeians.		''[[roman::Numeruis Popodius Ampliatus]], the father at his own expense'' Another one under a statue in the temple says ''[[roman::Lucius Caecilius Phoebus]] set this up in the place given by decree of the town council''. Both were freedmen of prominent Pompeians.<ref>https://pompeiinetworks.wordpress.com/2015/09/03/losing-my-religion/</REF>

	==Commentary==		==Commentary==

Paulreed: /* Dedications */

2019-10-25T15:47:41Z

Dedications

← Older revision		Revision as of 10:47, 25 October 2019
Line 204:		Line 204:
	One inscription on the Temple of Isis reads		One inscription on the Temple of Isis reads

	''[[roman::Numeruis Popodius Ampliatus]], the father at his own expense'' Another one under a statue in the temple says ''[[roman::Lucius ~~Caecilius~~ Phoebus]] set this up in the place given by decree of the town council''. Both were freedmen of prominent Pompeians.		''[[roman::Numeruis Popodius Ampliatus]], the father at his own expense'' Another one under a statue in the temple says ''[[roman::Lucius Caecillius Phoebus]] set this up in the place given by decree of the town council''. Both were freedmen of prominent Pompeians.

	==Commentary==		==Commentary==

Paulreed: /* Dedications */

2019-10-25T15:17:06Z

Dedications

← Older revision		Revision as of 10:17, 25 October 2019
Line 204:		Line 204:
	One inscription on the Temple of Isis reads		One inscription on the Temple of Isis reads

	''[[roman::Numeruis Popodius Ampliatus]], the father at his own expense'' Another one under a statue in the temple says ''[[roman::Lucius ~~Caecillius~~ Phoebus]] set this up in the place given by decree of the town council''. Both were freedmen of prominent Pompeians.		''[[roman::Numeruis Popodius Ampliatus]], the father at his own expense'' Another one under a statue in the temple says ''[[roman::Lucius Caecilius Phoebus]] set this up in the place given by decree of the town council''. Both were freedmen of prominent Pompeians.

	==Commentary==		==Commentary==

Paulreed: /* Household Religion */

2019-10-25T15:13:01Z

Household Religion

← Older revision		Revision as of 10:13, 25 October 2019
Line 50:		Line 50:

	===Household Religion===		===Household Religion===
	Each family had their own domestic guardians with specific roles (also known as Tutelary Dieties). The Lares were the protectors of the family are normally depicted in wall paintings as youth dressed ~~ion~~ short tunics. The Penates were also protectors ands were associated with [[character::Vesta]], goddess of the hearth.		Each family had their own domestic guardians with specific roles (also known as Tutelary Dieties). The Lares were the protectors of the family are normally depicted in wall paintings as youth dressed in short tunics. The Penates were also protectors ands were associated with [[character::Vesta]], goddess of the hearth. See also https://www.magoism.net/2019/10/essay-private-religion-in-pompeii-an-examination-of-two-lararia-from-pompeii-by-francesca-tronetti-ph-d/

	The ''Genius'' (devine spirit) was the protector of the family through the male head of the family and was worshipped on the birthday of the paterfamilias. The ''genius'' also got associated with Augustus and a libation had to be poured at all formal dinners. This is depicted in wall-paintings as a man dressed in a toga in the act of libation or sacrifice or as a serpent.		The ''Genius'' (devine spirit) was the protector of the family through the male head of the family and was worshipped on the birthday of the paterfamilias. The ''genius'' also got associated with Augustus and a libation had to be poured at all formal dinners. This is depicted in wall-paintings as a man dressed in a toga in the act of libation or sacrifice or as a serpent.

Paulreed: /* Conclusions */

2019-10-25T14:58:27Z

Conclusions

← Older revision		Revision as of 09:58, 25 October 2019
Line 245:		Line 245:
	The Imperial Cult Building, and the Temple of Vespasian have been interpreted differently and the functions of the Eumachia and the so-called Comitium are debated as well. The Temple of Fortuna Augusta's definition is a little more secure based on the inscription evidence. At best, a look at the physical evidence such as statues, architectural forms and comparisons with examples in Rome and elsewhere can lead us to think that these buildings were used to honour the imperial family but that this was in addition to other possible functions.		The Imperial Cult Building, and the Temple of Vespasian have been interpreted differently and the functions of the Eumachia and the so-called Comitium are debated as well. The Temple of Fortuna Augusta's definition is a little more secure based on the inscription evidence. At best, a look at the physical evidence such as statues, architectural forms and comparisons with examples in Rome and elsewhere can lead us to think that these buildings were used to honour the imperial family but that this was in addition to other possible functions.

	It is interesting to speculate as to what the locals thought when shrines to Roman deities were built and replaced Samnite deities after the conquest of Pompeii in 80BC. Similarly with the development of the Cult of The Emperor one wonders whether they were genuinely enthused over the protection of their Emperor at the time or merely ambivalent. Whether the Pompeians were playing it safe, the developments across the town during the Augustan period were on a vast scale. These were carried out not only as part of Pompeii's continued redevelopment as a Roman colony but also to reflect the massive political changes under the first Emperor. They also reflect changes in the city post-AD 63 rebuilding. Like many things, building public monuments curried favour and the imperial cult was a powerful force to be reckoned with, therefore a good place to look for recognition via [[Pompeii - Euergetism]]. People also built monuments, dedicated altars and made sacrifices as times to these 'gods' when a bargaining promise made to the 'god' had to be made good.		It is interesting to speculate as to what the locals thought when shrines to Roman deities were built and replaced Samnite and Greek deities after the conquest of Pompeii in 80BC. Similarly with the development of the Cult of The Emperor one wonders whether they were genuinely enthused over the protection of their Emperor at the time or merely ambivalent. Whether the Pompeians were playing it safe, the developments across the town during the Augustan period were on a vast scale. These were carried out not only as part of Pompeii's continued redevelopment as a Roman colony but also to reflect the massive political changes under the first Emperor. They also reflect changes in the city post-AD 63 rebuilding. Like many things, building public monuments curried favour and the imperial cult was a powerful force to be reckoned with, therefore a good place to look for recognition via [[Pompeii - Euergetism]]. People also built monuments, dedicated altars and made sacrifices as times to these 'gods' when a bargaining promise made to the 'god' had to be made good.

	==References==		==References==
	<references/>		<references/>

Paulreed: /* Conclusions */

2019-10-25T14:54:16Z

Conclusions

← Older revision		Revision as of 09:54, 25 October 2019
Line 245:		Line 245:
	The Imperial Cult Building, and the Temple of Vespasian have been interpreted differently and the functions of the Eumachia and the so-called Comitium are debated as well. The Temple of Fortuna Augusta's definition is a little more secure based on the inscription evidence. At best, a look at the physical evidence such as statues, architectural forms and comparisons with examples in Rome and elsewhere can lead us to think that these buildings were used to honour the imperial family but that this was in addition to other possible functions.		The Imperial Cult Building, and the Temple of Vespasian have been interpreted differently and the functions of the Eumachia and the so-called Comitium are debated as well. The Temple of Fortuna Augusta's definition is a little more secure based on the inscription evidence. At best, a look at the physical evidence such as statues, architectural forms and comparisons with examples in Rome and elsewhere can lead us to think that these buildings were used to honour the imperial family but that this was in addition to other possible functions.

	Whether the ~~Pompeian~~ were playing it safe, the developments across the town during the Augustan period were on a vast scale. These were carried out not only as part of Pompeii's continued redevelopment as a Roman colony but also to reflect the massive political changes under the first Emperor. They also reflect changes in the city post-AD 63 rebuilding. Like many things, building public monuments curried favour and the imperial cult was a powerful force to be reckoned with, therefore a good place to look for recognition via [[Pompeii - Euergetism]]. People also built monuments, dedicated altars and made sacrifices as times to these 'gods' when a bargaining promise made to the 'god' had to be made good.		It is interesting to speculate as to what the locals thought when shrines to Roman deities were built and replaced Samnite deities after the conquest of Pompeii in 80BC. Similarly with the development of the Cult of The Emperor one wonders whether they were genuinely enthused over the protection of their Emperor at the time or merely ambivalent. Whether the Pompeians were playing it safe, the developments across the town during the Augustan period were on a vast scale. These were carried out not only as part of Pompeii's continued redevelopment as a Roman colony but also to reflect the massive political changes under the first Emperor. They also reflect changes in the city post-AD 63 rebuilding. Like many things, building public monuments curried favour and the imperial cult was a powerful force to be reckoned with, therefore a good place to look for recognition via [[Pompeii - Euergetism]]. People also built monuments, dedicated altars and made sacrifices as times to these 'gods' when a bargaining promise made to the 'god' had to be made good.

	==References==		==References==
	<references/>		<references/>

Paulreed: /* Gods and Deities Worshipped at Pompeii */

2019-10-25T14:48:58Z

Gods and Deities Worshipped at Pompeii

← Older revision		Revision as of 09:48, 25 October 2019
Line 60:		Line 60:

	Most of Pompeii's temples date to after the 2nd C BC but a few date back to the 6th C. There is evidence of a ''Doric'' temple as well as that of Apollo. The Doric temple may have been dedicated to [[character::Herakles\|Hercules]] and [[character::Athena\|Minerva]]. Hercules has strong ties to this area and Minerva has [[Etruscans\|Etruscan]] origins. It is possible that this temple went out of use in the years after Pompeii was colonized and only remnants remained at the the time of the eruption.		Most of Pompeii's temples date to after the 2nd C BC but a few date back to the 6th C. There is evidence of a ''Doric'' temple as well as that of Apollo. The Doric temple may have been dedicated to [[character::Herakles\|Hercules]] and [[character::Athena\|Minerva]]. Hercules has strong ties to this area and Minerva has [[Etruscans\|Etruscan]] origins. It is possible that this temple went out of use in the years after Pompeii was colonized and only remnants remained at the the time of the eruption.

			The most important Roman deity in Pompeii was Venus with her temple located at Porta Marina (“Marine Gate”), and was the city’s largest sacred site. It was always thought that there was a connection between the construction of the temple and the establishment of the Roman colony in the first century B.C. However it could have initially been dedicated to a Samnite goddess Mephitis and later repurposed as a temple to Venus to honor P. Cornelius Sulla, the nephew of Pompeii’s Roman conqueror, [[Sulla]].

	The temple of Apollo or rather a sacred area next to the forum received its definitive form around the 2nd C BC. Before that it may have been a dedication to [[character::Ceres]]. However, the temple was refurbished with travertine stone with a limestone altar and marble and was put up at the public's expense showing the importance to the Romans of this god. Later [[roman::Marcus Holconius Rufus]] and [[roman::Gnaeus Egnatius Postumus]] made improvements to the temple and [[roman::Lucius Sepunius Sandilianus]] and [[roman::Marcus Herenius Epidianus]] domated a sundial. The temple had both Greek and Roman features - a [[architecture::Corinthian]] colonnade and high [[architecture::Dias]] and central flight of stairs.		The temple of Apollo or rather a sacred area next to the forum received its definitive form around the 2nd C BC. Before that it may have been a dedication to [[character::Ceres]]. However, the temple was refurbished with travertine stone with a limestone altar and marble and was put up at the public's expense showing the importance to the Romans of this god. Later [[roman::Marcus Holconius Rufus]] and [[roman::Gnaeus Egnatius Postumus]] made improvements to the temple and [[roman::Lucius Sepunius Sandilianus]] and [[roman::Marcus Herenius Epidianus]] domated a sundial. The temple had both Greek and Roman features - a [[architecture::Corinthian]] colonnade and high [[architecture::Dias]] and central flight of stairs.

Paulreed: /* The Sanctuary of the Public Lares */

2019-10-25T14:29:46Z

The Sanctuary of the Public Lares

← Older revision		Revision as of 09:29, 25 October 2019
Line 178:		Line 178:
	[[category:Ancient Rome]]		[[category:Ancient Rome]]

	===The Sanctuary of the Public Lares===		===The Sanctuary of the Public Lares (Household Gods)===
	The purpose of this building is unknown. It may have been intended to display statues of the imperial family. However, no inscriptions or statues have been found.		The purpose of this building is unknown. It may have been intended to display statues of the imperial family. However, no inscriptions or statues have been found.

Paulreed: /* Household Religion */

2019-10-25T14:25:17Z

Household Religion

← Older revision		Revision as of 09:25, 25 October 2019
Line 50:		Line 50:

	===Household Religion===		===Household Religion===
	Each family had their own domestic guardians with specific roles. The Lares were the protectors of the family are normally depicted in wall paintings as youth dressed ion short tunics. The Penates were also protectors ands were associated with [[character::Vesta]], goddess of the hearth.		Each family had their own domestic guardians with specific roles (also known as Tutelary Dieties). The Lares were the protectors of the family are normally depicted in wall paintings as youth dressed ion short tunics. The Penates were also protectors ands were associated with [[character::Vesta]], goddess of the hearth.

	The ''Genius'' (devine spirit) was the protector of the family through the male head of the family and was worshipped on the birthday of the paterfamilias. The ''genius'' also got associated with Augustus and a libation had to be poured at all formal dinners. This is depicted in wall-paintings as a man dressed in a toga in the act of libation or sacrifice or as a serpent.		The ''Genius'' (devine spirit) was the protector of the family through the male head of the family and was worshipped on the birthday of the paterfamilias. The ''genius'' also got associated with Augustus and a libation had to be poured at all formal dinners. This is depicted in wall-paintings as a man dressed in a toga in the act of libation or sacrifice or as a serpent.

Paulreed: /* Household Religion */

2019-10-25T14:10:21Z

Household Religion

← Older revision		Revision as of 09:10, 25 October 2019
Line 52:		Line 52:
	Each family had their own domestic guardians with specific roles. The Lares were the protectors of the family are normally depicted in wall paintings as youth dressed ion short tunics. The Penates were also protectors ands were associated with [[character::Vesta]], goddess of the hearth.		Each family had their own domestic guardians with specific roles. The Lares were the protectors of the family are normally depicted in wall paintings as youth dressed ion short tunics. The Penates were also protectors ands were associated with [[character::Vesta]], goddess of the hearth.

	The ~~genius~~ (devine spirit) was the protector of the family through the male head of the family and was worshipped on the birthday of the paterfamilias. The genius also got associated with Augustus and a libation had to be poured at all formal dinners. This is depicted in wall-paintings as a man dressed in a toga in the act of libation or sacrifice or as a serpent.		The ''Genius'' (devine spirit) was the protector of the family through the male head of the family and was worshipped on the birthday of the paterfamilias. The ''genius'' also got associated with Augustus and a libation had to be poured at all formal dinners. This is depicted in wall-paintings as a man dressed in a toga in the act of libation or sacrifice or as a serpent.

	Most house had some kind of domestic shrine such as simple niche in the wall, a painting or aedicule. Sometimes there would be portable altars. Traditional offerings included pinecones, fruit or eggs and a portion of the meal would be thrown in to the flames. There was good deal of personal choice over what to worship as it was quite different from organized state cults. Images, paintings and graffiti reveal how gods were invoked on a daily basis. The most prevalent of these was Dionysis, Venus and Herakles, at least before the Roman period. After which Jupiter Junio and Minerva were popular in the public sphere even though the population continued to hold on to their local deities.		Most house had some kind of domestic shrine such as simple niche in the wall, a painting or aedicule. Sometimes there would be portable altars. Traditional offerings included pinecones, fruit or eggs and a portion of the meal would be thrown in to the flames. There was good deal of personal choice over what to worship as it was quite different from organized state cults. Images, paintings and graffiti reveal how gods were invoked on a daily basis. The most prevalent of these was Dionysis, Venus and Herakles, at least before the Roman period. After which Jupiter Junio and Minerva were popular in the public sphere even though the population continued to hold on to their local deities.