By Tesse Stek
This carefully researched research sheds new gentle at the spiritual buildings and rituals of the Italic tribes from four hundred to a hundred BC. bringing up literary, epigraphic, and archaeological facts from principal and southern Italy, together with a case learn at the Samnite Temple of San Giovanni in Galdo, the writer investigates the fluctuating functionality of those cult locations in and one of the non-Roman Italic groups, sooner than and after the institution of Roman rule.
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Additional info for Cult Places and Cultural Change in Republican Italy: A Contextual Approach to Religious Aspects of Rural Society After the Roman Conquest
93 Other cases have been recognised in Volsinii (264), where Vertumnus would have been ‘evoked’ (and a relation with the fanum Voltumnae has been suggested here; cf. infra), in Falerii (Minerva Capta and Juno Curitis), and in Carthage (in 146 BC, Juno Caelestis). 96 It might seem therefore that accounts on the ritual of the evocatio can be highly interesting in the context of the ideological and theological frameworks at the time that these accounts were written,97 but are to be used with great caution in the discussion on the religious romanisation of Italy in the Republican period.
Cf. p. 98 “Sembra naturale supporre che si volesse eliminare un centro di autonomismo 78 pendence: Dench 1995, 139; Lomas 1996, 171. 79 riae définitive du lieu de culte qui servit un temps de centre Cf. g. Dyson 2003, 79-80: “Since the sanctuaries were politique aux insurgés, ainsi que les inscriptions l’attestent. ” the focus of elite resistance to Rome, they were attacked by the Romans, especially during the Social War in the 80 Coarelli/La Regina 1984, 204. Cf. also La Regina 1976, early first century BC.
Those parts of Italy that held the second century BC (connected by De Cazanove 2000b, citizenship, and therefore does not include allied terri- 63 to the installation of the colony of Vibo). modern Tiriolo. 20 The opening lines of the inscription suggest something else however. The edict regards explicitly ‘the Bacchanalia of the foideratei’ (lines 2-3: de bacanalibus quei foideratei esent). It seems that the Bacchanalia (which can indicate both the rituals and the cult places involved) of a civitas foederata are meant rather than those on Roman territory.