Prodigies in the Early Principate?

F. Santangelo
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引用次数: 1

Abstract

This chapter stems from the question of whether we can still meaningfully speak of prodigies for the early Roman Principate. Modern accounts of prodigy expiation in Roman religion end their treatments with the fall of the Republic and do not provide any discussion of prodigies under the Principate. A fundamental shift is usually identified in the transition from prodigies that affect and pertain to the res publica as a whole to portents that affect the person of the emperor, and portend either the beginning of a reign or its imminent, traumatic end. On this account, the system of public prodigies can only function in a context where the Senate is central as the main body of religious authority and can play a leading role in the process of interpretation and expiation. When that system morphs into a monarchic regime, prodigies are replaced by private portents and omina, which focus on the emperor, and reflect either his own preoccupations or wider concerns about his power. This chapter offers some correctives to that account by offering a fresh reconsideration of the infrastructure of prodigy reporting and expiation in the early Principate, and argues for a scenario in which the involvement of the Senate and the direct input of the priestly colleges retain a significant role.
早期元首制的神童?
这一章源于我们是否仍然可以有意义地谈论早期罗马元首制的神童的问题。罗马宗教中对神童赎罪的现代描述以共和国的灭亡而结束,并且没有提供任何关于元首统治下的神童的讨论。一个根本的转变通常被认为是从影响和涉及整个国家的奇才转变为影响皇帝本人的预兆,预示着一个统治的开始或即将到来的创伤性结束。因此,公共神童制度只能在元老院作为宗教权威的主体处于中心地位,并在解释和赎罪的过程中发挥主导作用的背景下发挥作用。当这一制度演变为君主政体时,神通就会被私人的预兆和预兆所取代,这些预兆和预兆集中在皇帝身上,反映了他自己的关注或对他的权力的更广泛的关注。本章通过对早期元首制时期的神童报告和补偿的基础设施进行重新思考,对这种说法进行了一些纠正,并论证了元老院的参与和祭司学院的直接投入保留了重要作用的情况。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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