I am very depressed about what is happening here in this country.
Even Italian cynicism has its limits.
I am very depressed about what is happening here in this country.
Even Italian cynicism has its limits.
As we wrote at the end of part 1 Roman polytheism based on a “departmental idea of divinity” – ie on specific deities helping people in specific aspects of human life – seems to survive today in the veneration of saints.
Nothing provides a more vivid idea of such polytheistic survivals than the lists of patron saints and their respective areas of patronage.
Patron saints are special saints who intercede to God for us in certain life situations. They are such either by the will of the Pontiff or by tradition.
A couple of these lists (for almost-once-century-ago Spanish and Italian peasants) I had seen in Gordon J. Laing’s Survivals of Roman Religion book (1931), which is guiding us a bit in this journey.
So revealing such lists looked to me that I searched around the web for more up-to-date catalogues.
Well, I couldn’t believe my eyes. Today’s saints’ lists appear even richer and incredibly detailed!
(I wonder why)
Here just a fraction of what you can find at SQPN.
Animals. Apart from saints protecting cities and countries [for ex. Agatha is patron saint of Catania – see the image at the posting header -; or Gennaro, of Naples, see above] there are saints protecting against dog bites (Walburga, Hubert of Liege), snakes (Paul the Apostle), bees (Ambrose of Milan, Bernard of Clairvaux); or protecting cattle (Brigid of Ireland, Nicostratus), dogs (Rocco, Vitus), poultry farmers (Brigid of Ireland), salmons (Kentigern) and even swans and whales (Hugh of Lincoln and Brendan the Navigator respectively).
Education. There are saints for teachers (Cassian of Imola, Catherine of Alexandria, Francis de Sales, Ursula, Gregory the Great) and there are saints for students (Albert the Great, Isidore of Seville, Jerome, Ursula, Thomas Aquinas).
There is even a saint for test takers (!), Joseph of Cupertino.
Health. Any health problem has its specific protectors: angina pectoris (Swithbert), arthritis (Alphonsus Maria de Liguori, Colman, James the Greater, Killian, Totnan), autism (Ubaldus Baldassini), hangovers (Bibiana), headache (Acacius, Anastasius the Persian, Aurelius of Riditio, Bibiana, Hugh of Grenoble, Teresa of Avila), breast cancer (Agatha of Sicily, Aldegundis, Giles), diabetes (Paulina do Coração Agonizante de Jesus), depression (Amabilis, Bertha of Avenay, Bibiana, Dymphna, Moloc of Mortlach), epilepsy (Alban of Mainz, Balthasar, John Chrysostom, Valentine of Rome), lunacy (Alban of Mainz, Balthasar, John Chrysostom, Vitus, Willibrord of Echternach) and so on.
There are saints for AIDS care-givers (Aloysius Gonzaga) and saints for AIDS patients (Aloysius Gonzaga, Peregrine Laziosi, Therese of Lisieux).
Family. Difficult marriages are taken care of (so many protectors, I’ll just mention Catherine of Genoa, Dorothy of Montau, Edward the Confessor, Philip Howard, Thomas More, Radegunde) and so are divorced people (Fabiola, Guntramnus, Helena). We have saints for childless couples (Anne Line, Catherine of Genoa, Henry II, Julian the Hospitaller), for unmarried men and unmarried women, plus those who protect against the death of children, the death of fathers, of mothers, of both parents; saints against spouse abuse, incest, abortion and so forth.
As Ernest Renan (1823 – 1892), French philosopher and writer, once observed:
Every person “who prays to a particular saint for a cure for his horse or ox or drops a coin into the box of a miraculous chapel is in that act pagan. He is responding to the prompting of a religious feeling that is older than Christianity …” [quote from Laing’s book]
If this is even partly true why the leaders of Christianity, who certainly disliked polytheism, allowed such survivals of the older religions?
Polytheism (of any kind, not only ancient Roman) was probably too ingrained a religious attitude for Christianity to be able to root it out. So certain doses of syncretism (ie combinations, compromises) were the price the founders of Christianity had probably to pay in order to Christianize the unsophisticated pagi (ie rural districts of the former empire, thence the term paganus, pagan), together with the folks in the far outposts of the Roman world or right outside it.
[See a comment by Lichanos on this point. As for pagans as rural people, the word ‘heathen’ in English is probably a derivative of Goth haiþi ‘dwelling on the heath’: see the Etymology dictionary; and German Heide indicates both ‘pagan’ and ‘heath’]
“It may be that the founders of Christianity – argues Gordon J. Laing – found that the belief of the people especially the illiterate class in these specialized spirits of minor grade was one of their greatest problems. They recognized the people’s predilection for spirits that would help in specific situations, and they realized also that the masses felt more at home with beings who, while of divine nature or associations, were not too far removed from the human level.
They were keenly interested in winning the pagans to the faith and they succeeded. But undoubtedly one element in their success was the inclusion in their system of the doctrine of the veneration of Saints.”
Now veneration and worship are considered differently by the Church. Veneration is a lesser-degree adoration, while worship is due to God alone.
[Veneration of saints is accepted today, as far as I know, not only by the Catholic Church but also by the Eastern Orthodox Church, the Anglican Church and the Lutherans. Some of the saints mentioned above might belong to those churches too, hard for me to say]
Gordon J. Laing observed in 1931:
“The Church has never taught the worship of Saints […] but whether the peasants of southern Italy and other parts of Europe distinguish with any degree of precision between veneration and worship is another question. It is not likely that they do, and for those who are looking for evidence of the continuance of the creative power of Roman religion, the beliefs of the illiterate are of as much importance as the formulated doctrines of the Church. Our subject is not survivals of paganism in the modern Church but survivals in modern times.”
We will finish our posting with a fascinating passage by Gordon J. Laing:
“The similarity in attitude of mind of pagan and Christian devotees and the survival of the polytheistic idea in modern times may be seen in a comparison of the behavior of the people who watched the procession which preceded the circus games in ancient Rome [pompa circensis was a grand procession before the games: read a description at LacusCurtius, MoR] and that of the crowd which fills the streets of Naples today on the occasion of the festival held in May in honor of San Gennaro [Saint Januarius,] the patron saint of the city.
In the old Roman procession a conspicuous place was given to the images of the gods that were borne along in floats; and as they were carried past, pious Romans called upon the names of those whom they regarded as their special protectors.
So too at the Naples festival. In the procession referred to the images of many Saints, each of them with his own place in the affections of the Neapolitan proletariat, are carried from the Cathedral to the Church of Santa Chiara. Saints of all centuries are there, some of whom attained the dignity hundreds of years ago, while others are more recent creations. As the procession moves along, persons in the crowd call out the name of their patron Saint, and when the image of San Biagio, a sort of Christian Aesculapius with special powers in diseases of the throat, passes by, the Neapolitan mothers hold up their croupy bambini and implore a remedy.”
[Note. Patron saints remind also of the practice of patronage in ancient Rome (see our post on Ancient patronage and clientage,) since beyond a doubt between the believer and the saint – exactly like between patrons and clients – there is like a sort of exchange: prayers and offers in exchange of favour and protection in certain areas of life.]
Pandemonism (or animism, see below), common to both Indo-Europeans and non Indo-Europeans, was fundamental also in the original Roman religion.
We have seen in our last writing how the Romans invoked the goddess of Fever, Febris, in order to be saved from malaria. They believed that fever itself (febris in Latin) was (or housed) a power that could therefore be invoked in order to escape death.
Deeply en-rooted in the rural areas such animistic polytheism never faded when the Romans met other folks and cultures and their religion became more complex. It was spread to the lands controlled by Rome (mixing with other forms of animism / polytheism) and it survived both the end of the Empire and the advent of Christianity – in the case of Febris we have seen how the goddess almost seamlessly became Our Lady of the Fever.
Such religious attitude went all throughout the Middle Ages thanks to the cult of saints, relics and miracles, and only from the Renaissance onwards some Christians abandoned it – Calvinists and the Reformed churches especially, while Lutherans and Anglicans were possibly a bit more tolerant about it as far as I know.
Many Protestants engaged in a ‘war against the idols’ seeing the saints (with some right) as successors of the pagan gods.
Pandemonism – from Greek pan (πάν, all) + demon (δαίμων, spirit) – implies that there is a power or will in any object, action, idea or emotion. By worshipping such power (called numen by the Romans) man strove to bend nature to his purposes.
The religious practices regarding Roman numina were extremely complicated (and in case of an error in the ritual the ceremony had to be restarted,) the exact rites and words were known only to the pater familias, the priest of the family, a sacred entity, and handed down from father to son.
Outside the family – the state, another sacred entity – the rites and the words (regarding public, non domestic numina this time) were known originally to the kings and their priests only and later to the pontifices and other colleges of priests. They also were passed on from generation to generation and became immutable.
Speaking generally of the Roman numina R. H. Barrow [The Romans, Penguin 1949; the preceding paragraph owes something to him] observes that many household gods “have passed into the languages of Europe: Vesta, the spirit of the hearth-fire; the Penates, the preservers of the store-cupboard; the Lares, the guardians of the house. But there were many others.”
‘Many others’ is a bit of an understatement. They were in the hundreds and concerned every aspect of human life: household (there including every part of the house – door, hinges, threshold etc. – with its specific guardian god,) conception, pregnancy, love relationships (very rich this Wikipedia article on Roman birth and childhood deities), all phases of a person’s life; not to mention, on a more public sphere, agriculture (the priest of Ceres for example evoked twelve spirits at the start of the sowing season,) State (with public gods more or less corresponding to domestic gods,) commerce, war and so forth.
As for child’s developement (Gordon J. Laing), without appropriate rites to Lucina, there was no good birth. No rites to Vagitanus? No first cry of the baby. Were Cunina or Rumina neglected? No security in the cradle or no breastfeeding respectively. No rites to Cuba? No sleep for the child in bed. Or, was Fabulinus disregarded? The child didn’t talk. And, if Statanus wasn’t correctly propitiated the child didn’t stand.
“Abeona and Adeona attended him in his first ventures from the house; as he grew to maturity Catius sharpened his wits, Sentia deepened his feeling, while Volumna stiffened his will. And so he was passed from god to god and the long line of divine relays only ended when Viduus [at the end of his life, MoR] parted body and soul.”
[Gordon J. Laing, Survivals of Roman Religion, Longmans, Green and Co., New York 1931, where I took the list of the above tutelary spirits and other information]
Not only such small deities were part of the Roman pandemonism but the Pantheon of medium and bigger gods as well, such as Fortuna, Diana, Juno and the like, whose cult titles and epithets are evidence of a high level of specialization.
Fortuna for example – see a Roman statue above -, a medium goddess not as big as Juno but considered very powerful by the Romans, ramified into Fortuna Virginalis (fortune of the virgins), Fortuna Privata (fortune of the private individual), Fortuna Publica (fortune of the people), Fortuna Huiusce Diei (fortune of the present day or luck right now), Fortuna Primigenia (fortune of the first-born: a huge temple in Praeneste, today’s Palestrina, still surviving – just a few km from Rome – saw parents in the thousands bringing their first-borns to Fortuna Primigenia), Fortuna Bona (or good fortune), Fortuna Mala (bad luck), Fortuna Belli (fortune in war), Fortuna Muliebris (fortune of the married women), Fortuna Virilis (luck of women with men) etc.
Next time we will try to better understand how this “departmental idea of divinity” (to quote Gordon J. Laing) survived in the veneration of saints.
It seems clear today that malaria heavily plagued classical Rome and Greece (read this article out of many.)
Rodolfo Lanciani (1845 – 1929,) a key figure in the archaeology and topography of ancient Rome, tells us about malaria in the city in his Ancient Rome in the light of recent discoveries, Houghton, Mifflin and C., Boston and New York, 1888 (chap. III., available on-line at LacusCurtius.)
“With regard to the site of Rome itself – Lanciani observes -, we can hardly believe the words of Cicero (De Represent., 2, 6,) in which he describes it as in regione pestilenti salubris, salubrious in a pestilential region, although the same observation is made by Livy, who considers it almost a prodigious fact that the town should prove healthy in spite of the pestilent and desert region by which it was surrounded (5, 54 – 7, 38.) They evidently refer to the state of things prevailing in their own age.”
Many centuries before Cicero’s and Livy’s time, when Rome was at its beginnings, the virulence of malaria was much more severe, as it is attested according to Lanciani “by the large number of altars and shrines dedicated by its early inhabitants to the goddess of the Fever [called Febris, MoR] and other kindred divinities.” It seems that men were “imploring from heaven the help which they failed to secure with their own resources.”
At the time of Varro instead (116 BCE – 27 BCE) “there were not less than three temples of the Fever left standing – Lanciani continues – : one on the Palatine, one in the square of Marius on the Esquiline, one on the upper end of the Vicus Longus, a street which corresponds, within certain limits, to the modern Via Nazionale.”
The reason seems clear to me. From the last Etruscan kings onwards the local marshes had been drained and advances in the sewerage system together with a better hygiene had favoured a healthier sanitary condition.
Nonetheless scholars today think that the months from July to October were unsafe in Rome at whatever epoch; which is confirmed by Roman authors advising the population to leave the city during the hot season – which incidentally only the rich could do, with their wonderful country villas awaiting them during such unhealthy months. The populace instead, stuck in the city, died in the thousands each year because of malaria.
When centuries later the Western Roman empire collapsed «Rome, almost annihilated by the inroads of barbarians, found itself in a condition almost worse than that of its early age, powerless to accomplish any work of improvement, and exposed again to the full influence of malaria.»
So «the inhabitants – Lanciani concludes – raised again their eyes towards God, built a chapel near the Vatican in honour of the Madonna della Febbre — our Lady of the Fever — which became one of the most frequented and honoured chapels of mediaeval Rome.»
From the goddess of the Fever to the Madonna of the Fever.
Another indication of how the transition from Paganism to Christianity occurred in Italy and elsewhere.
Here’s the promised conversation between Douglas and myself about the Greeks, the ‘dark side’ of the ancients and much much more.
He’s innocently unaware he’s like a perfect-to-me specimen from the German Roman Limes area … 😉 A great point of observation, kidding apart, for a blog like mine (read Roman Limes. Between Two Worlds.)
No big deal, just a small place of comfort to test the effects of cold and hot water (& steam showers plus gymnastics,) and where many of the things I ponder get unexpected solutions (see Relax & Creativity.)
Andreas: “Cheri speaks as though from my own heart in lamenting the Greeks. How, oh how, to reconcile their ancient grandeur with their Euro-busting, book-cooking financial profligacy of today?”
[Cheri, another great blogger and about to go to Athens, had expressed preoccupation for the riots etc. See the picture at the top, MoR]
Thomas Stazyk: “One of the Greek protesters was interviewed on BBC and said: “They [gov’t officials] stole all the money. Then they borrowed more money and stole that!”
MoR: “Allow me to disagree a bit here. I won’t discuss here the Greek failure – linked to Greek sins surely, but also to problems created elsewhere.
As I said over at Cheri’s, the beauty of going to Greece, to parts of Southern Italy (even to Rome), Turkey, Northern Africa etc. is the time machine thing. We don’t go there to see things working – if we want just that we should keep going to Sweden, North Germany or the US. When we go to the Med – or even more to India etc. – we go to see places and especially people – not only monuments – caught in the past, living remnants of an ancient world we are not always satisfied to admire from a library. This is the beauty of such trips. Of course there is a price to be paid. My daughter, 26, is now working in Mumbai for a month. She has started to love Mumbai immensely, but she is also paying a price for it.
This for today’s survivals of the past. As for the ancients themselves, Cheri suspects she is idealizing them a bit. I do it often too. But if we read attentively the ancient Greek texts (the Roman ones are no different) we don’t have only Pericles or Aristotle, but horrible poverty, thousands of slaves abused or, even worse, dying slowly in the Athenian silver mines, child prostitution widespread in ways not easily imaginable, the Macedonians (Alexander and his father included) ending up their dinners in wild and drunken orgies most of the time.
In the oration against Neaira, [pseudo] Demosthenes reconstructs with horrifying details 50 years of the life of a prostitute. It is a depiction of what could have been the life of an outcast in 4th century BCE Greece.”
Douglas: “MoR, it is always the elites we are told of in the histories. Those who ruled, who were influential, who owned property, who were the ‘movers and shakers’ of whatever society (or culture) we delve into. The life of the common citizen is seldom mentioned.”
MoR: “Douglas, there’s not only the histories (and often even the histories are non conventional, like Herodotus and Suetonius, or even Plutarch) but all sorts of comedies, and novels, Greek and Roman, that depict everyday life (upper and lower classes and slaves too), plus, as I said, the speeches of the lawyers full of realistic details, & satires mocking follies (Juvenal etc.) or epigrams like Martial’s, so colourful but also shocking for their details on brutality in Rome. I mean, there’s plenty of records of the ancients’ everyday life, which may sounds often disgusting to us (they had different ethical codes) and totally non puritanical. I am not that expert in any case, I am just a dilettante having fun connecting the modern and ancient – a very ‘edgy’ place antiquity. My problem is this language. I write in English with all sort of dictionaries. Fascinating, but painful.”
Douglas: “Please do not misunderstand me but who wrote those histories? All writing, all observations, reflects the perspective of the writer. In that, they are written as they are seen, not as they perhaps are.
Take any given incident, collect the witnesses, ask them what happened. Only by a collection of perspectives can one gain a knowledge of what actually occurred. Even in that there is an element of bias on the part of the one piecing it together.
So, yes, I am sure the life of an average Roman was not all orgies, high living, and wine-soaked afternoons at the Colosseum. Life was cruel for those who had no family connections, money, or position of power. It does not take a genius to figure this out.
But histories do not reflect the average person’s life. They reflect the life of those in power, those with influence, and those who achieved.
Or, put another way, you do not learn how the scribe lived but how his patron did.
I could ask you, what is the life of the average Roman today? You would answer from your perspective. You might not understand how life is for the people who deliver the goods to the market or keep the phones working or whose family must all work in order to pay the bills.
In the end, it comes down to what is the ‘average person’ and how that status is determined.”
“But histories do not reflect the average person’s life.
Of course they don’t, although I don’t get what you mean by histories. Surely life of the ancients was not all orgies or wine soaked days spent at the Colosseum, but it seems likely it did not know the sexual repression of Christianity [see above Augustine, too an ‘open-minded’ Pagan first, too a strict Christian later], at least at certain periods, conditions, places. And, frankly, I don’t see what’s the big deal about it.
I could ask you, what is the life of the average Roman today? You would answer from your perspective.
The ancients we will probably never know who they really were but what is certain is, they were VERY different. Take a god like Dionysus Bacchus, worshipped by the poor and the rich alike, almost all around ritual madness, ecstasy and, basically, eroticism: it is painted sculpted carved EVERYWHERE in both Rome and Greece.
The term ’the ancients’ is of course too vague. There are plenty of scholars’ books depicting everyday life – for different classes – in 5th century Athens or Augustus’ Rome or Alexandria at the times of this or that monarch. They are just guesses based on the sources we have which is not much but it is growing because research is progressing (for example we see the reasons of the Fall of Rome quite differently now from what we thought, say, 50 years ago, but I am shifting).
We will never know what was the real life of a Roman at Caesar’s time, for example, like, even for today, you are right, my testimony of contemporary Rome is certainly subjective and partial, but that doesn’t mean it’s not real.”
Douglas: “Let me put it another way, my friend… What do you suppose the literacy rate was in, say, ancient Rome?
Of current times and high (comparatively to ancient times) literacy rates, what percentage of people visit our vast array of museums, operas, ballets, and such?I say we can only know what we are told and what we are told is dictated by the mindsets, biases, and consciences of those that can pass the knowledge on. We cannot know what is true.”
[to be continued; read part 2]
The film INVICTUS should be watched by the young and the less young.
It is an inspiring message on the inner bravery we can find in ourselves in order to endure any deep sorrow or big problem life can hurl at us.
The film is a tribute to Nelson Mandela and to the South African people – blacks and whites alike – and it reveals the complex fragments of the souls of 3 men.
1) A Victorian poet – William Ernest Henley (1849–1903) we never see in the film – who bravely faced life deprived of his left leg since the age of 12 and who wrote INVICTUS (see below,) an inspired poem on endurance.
2) Nelson Mandela, the anti-apartheid leader who spent 27 years imprisoned in a quasi cubicle and who was resilient enough to survive and fight also because inspired by the poem INVICTUS.
3) The South African (Afrikaan) captain of the Springboks‘ – the country’s rugby union team – who, inspired by Mandela in his turn and by that same poem, brings the Springboks to victory, in the 1995 Rugby World Cup hosted by South Africa, by defeating the All Blacks 15-12 in the final.
An event that possibly helped the South African black and white people to better understand each other along the hard path towards a society where racial hate and mistrust may be progressively banned.
Morgan Freeman‘s (starring Mandela, and Mandela’s friend btw); Clint Eastwood; the solid plot-script – these in my opinion the elements that make the film compelling.
I forgot someone. Nelson Mandela.
OUT of the night that covers me,
Black as the Pit from pole to pole,
I thank whatever gods may be
For my unconquerable soul.
In the fell clutch of circumstance
I have not winced nor cried aloud.
Under the bludgeonings of chance
My head is bloody, but unbowed.
Beyond this place of wrath and tears
Looms but the Horror of the shade,
And yet the menace of the years
Finds and shall find me unafraid.
It matters not how strait the gate,
How charged with punishments the scroll
I am the master of my fate:
I am the captain of my soul.
William Ernest Henley, 1875
So beautiful, inspiring.
Henley’s position is also that of the Renaissance and of humanism, when Western man – a truly reborn dantesque Ulysses – found the guts to build his own destiny again (and regrettably to conquer the rest of the planet destroying other cultures etc.)
“Man can find all the force he needs within his own human soul and reason, within his character and will,” said many Greek and Roman wise men plus several humanists, no god really helping, no religion really helping.
[The italic text in INVICTUS is mine. It is where I believe the poet mostly expresses the said classic attitude.]
Now, what do readers think about all this? Can we live without religion, without a help from ‘someone’ up there?
Can we too – the simple men in the street – be the ‘captains of our soul’? Or is it only possible to the master, to the ‘real tough’?
So in the end:
Is religion basically a question of lack of balls? Or is there more than that?
Religion, Fear, Power
Force & Anger. Ghosts in the Mind (on Magister’s teachings on bravery and inner force)
On Solitude (where the totally self-sufficient Greco-Roman sage is analysed, a quasi-superman, like many Victorians were also)
A final note.
(I know, I’ll lose ALL my readers …)
INVICTUS attitude is classical. It reminds the Greco-Roman sage who has “like unsinkable goods in his soul that can float out of any shipwreck.”
Stilpon (Στίλπων) who according to Seneca lost his family and all his goods, when asked if he had suffered any harm, replied: “No, I haven’t.”
Compare now this classical attitude with a passage from the Old Testament (Psalm 91,9.) [the New Testament is identical in this].
You’ll measure the total overturning of many classical values Christianity carried out.
Here in fact man totally entrusts himself to God’s divine pro-vidence:
Because thou hast made the LORD,
which is my refuge, even the most High,
There shall no evil befall thee,
neither shall any plague come nigh thy dwelling.
For he shall give his angels charge over thee,
to keep thee in all thy ways.
They shall bear thee up in their hands,
lest thou dash thy foot against a stone.
Thou shalt tread upon the lion and adder:
the young lion and the dragon shalt thou trample under feet.
Because he hath set his love upon me,
therefore will I deliver him:
I will set him on high,
because he hath known my name.
He shall call upon me, and I will answer him:
[exactly what Christ says in the New Testament, MoR]
As I said in the previous post (1) we are having some rest although (2) we are obliged to take care of our company a bit plus (3) I’m having fun musing upon ancient texts I try to read in the original.
Moreover (4) my walk paths about Rome will also follow a tentative list of archaeological places I want to visit much more attentively than I ever did before.
As a Celtic unspoilt-heart poet once wrote:
What is this life if, full of care,
We have no time to stand and stare.
[Btw, 1, 3, 4 are called otium in Latin (leisure, sort of), while 2 is called negotium (business, sort of.) The on-line magazine Otium from Uchicago may be worth glancing through]
Today’s basilica was built during the High Middle Ages (12th cent. AD) and despite some baroque maquillage it is still romanesque in its main structure. It is located on the ‘via di San Giovanni in Laterano’ pilgrimage road that led (and still leads) to San Giovanni in Laterano, the Roman Popes’ former residence until they moved to St. Peter at the Vatican.
The last 325-yard area of this road just in front of the Colosseum is today called Gay street. I think gays & lesbians feel protected right in the heart of pagan Rome, with (see the Google map above) the Oppian hill and Nero’s Domus to the right, the Coliseum in front, and just under their feet the Ludus Magnus, the greatest school of gladiators of the Empire (see a model of it.)
Popes or Pontiffs – can’t stop digressing – come from the Pontifices, singular Pontifex, a member of ancient Rome’s highest-ranking state priests’ Collegium (college), whose chief was the pontifex maximus. Well, the Pope’s title is Pontifex Maximus too, therefore implying not only the actual Bishop of Rome but the survival (possibly) of such ancient magistratus. Majestic Julius Caesar was a Pontifex Maximus as well. I like the idea so much allow me.
High time now to tell the story of San Clemente, a tale made of 4 strata.
1) In the first century AD the area was occupied by insulae – apartment buildings for the indigent plebs – some plebeians were tho rich and belonged to the upper class -and for the Equites, middle class of knights (equestrians.)
These houses were burnt in the famous Nero’s fire of Rome in 64 AD. Nero was only too happy to embody the area into his Domus Aurea (infos here too,) a marvellous portico villa with rooms sumptuously decorated and of various geometrical shapes, whose gardens covered parts of the Palatine, Esquiline and Caelian hills (so it possibly included the location of my house too: possibly the whole Google map above was Domus Aurea.)
Gaius Suetonius Tranquillus, equestrian and historian, called it a rus in urbe or ‘countryside in the city’ for its imaginative (and eccentric) man-made landscapes such as a luxurious (luxuriosus) pond where the future Colosseum will be built.
2) After Nero’s damnatio memoriae the gutted buildings were again utilized as foundation for further houses (1rst-2nd cent. AD,) at a level roughly corresponding to the Coliseum’s floor.
3) The third level – 4rth century, see image below – displays 2 buildings, communicating via a a narrow passage: one (on the right in the picture) is an apartment in whose courtyard we admire a Mithraeum (see the other picture under the first one); the other (on the left) is a magnificent rectangular area built on large tufa blocks supporting brick walls clad with light yellow travertine, the house possibly of Titus Flavius Clemens, even larger than the nave of the actual Basilica.
4) The fourth level is the 12th cent. AD basilica which later had the baroque maquillage. We mentioned the pilgrimage road. Those were the times of the crusades and of the conflict with the Muslims, much more advanced than Europeans.
First of all let’s get rid of the Indo-European bullshit.
Mithra was the main god of polytheistic Iranians who were mainly Indo-Europeans, true, but the god stemmed from a complex process which includes at least 2 fusions (syncretisms.)
A. One started in Babylon, Mesopotamia [Μεσοποταμία, ie (land) ‘between the rivers’, today’s Iraq,] which was and is Semitic. Out there the Babylonian sun god Šamaš was the common Akkadian name of the sun god in both Babylonia and Assyria.
[the everlasting relationship between Persia and Mesopotamia, ie Iran and Iraq, continues today with both exchanges and wars we all know …]
B. Such process reached a second larger syncretism in Asia Minor [Μικρά Ασία or Aνατολή: today’s Turkey] when the Persian empire collapsed under the conquest by Alexander the Great – Μέγας Ἀλέξανδρος – in 330 BC. From that moment Mithraism became hellenized and especially romanized in terms of Platonic philosophy (the Greeks had suffered too much because of the Persian wars to fully embrace Mithraism.)
Mithra – see picture below – who slays the cosmic bull to generate life: from its blood sprang grain and grape, from its sperm the animals etc. With Hellenism he became the Platonic rational creator (demiurge) of the universe as we can read in Plato’s Timaeus – something to peruse to better grasp.
We’ll see all this in the next post. I’ll try to find inspiring passages, we need inspiration to understand.
While walking back home, while seeing roads in this city, statues, churches, inscriptions I’m starting to decipher a little bit better, I am asking myself:
Has this god of light & sun [θεός του φωτός και του Ήλιου] left traces or is he totally disappeared?
Well, you’ll be amazed by the list of survivals concerning the Western and Eastern mind I’ve prepared for you.
Just wait to delve a bit into the fascinating mythology, cosmology and worship of Mithraism!
Here at the MoR’s I have always followed a one-comment-one-reply policy. 98% I was compliant with it until one week ago possibly.
I’ll continue to post writings but my replies could be sporadic for the next 10 days at least.
Feel free to comment, quarrel, attack, inspire, have fun, hug or marry one another if you will.
This is a place of freedom, what did you think?
I cannot though marry any of you.
I’m already married.
Moronity of the day having been said, I’ll add I’ll soon complete this post with a short virtual visit to an amazing Mithraeum of the 1rst century AD located a few yards from my home. A Mithraic temple is a place of worship for the followers of the mystery religion of Mithraism from Persia.
The picture above shows a modern reconstruction of such a place.
Our mind, one of the functions of our brain ‘and other parts of our body’ (Sledpress’ objection I found interesting,) contains and allows that we manifest the infinite traces of our past (past conceptions, language, behaviours) from Stone Age or earlier onwards. Evolution enters the equation, but we will leave it alone for now.
Whatever world region we are from, we should be concerned about probing such repository I believe, that is our roots or cultural ID.
Language is an important portion of this ID. What a great digging tool for example etymology is, ie history of words (shown a bit in our previous post, see a good on-line tool) although lots of things are there well beyond words (see points I and IV below.)
A few examples, to better understand.
(Italian-mind related, but they could hopefully work as a method example to different minds as well)
I. The Greek fear in gods’ envy, yet present in South Italy and Greece:
“Not long ago my friend Mario took me for a drive on his stupendous vintage 1960 Lancia Flavia (see image below.) Mario is from Naples, a South Italian city founded by the Greeks in the 8th cent. BCE.
On the way back I exclaimed merrily: ‘Diavolo, this car is a gem, it has rolled as smoothly as olive oil!’
Mario snapped with a worried look: “Hush! hush! Don’t you say that!”
I well knew what he meant:
“Oh please you shut the hell up! Do you want the car to break down or anything bad to happen to us?” as if the mere utterance of happiness would attract ill luck or the envy from someone … Well, the envy from whom?
The ancient classical Greeks (V cent. BCE) believed their gods lived an eternal blissful life and envied men too prosperous that dared to get close to their happiness. They then humbled and punished them. That ‘too prosperous’ means it was excess and arrogance (ὕβρις) that was basically abhorred by the Olympian gods, which made people afraid of showing their happiness, or of being arrogant. It was like a socio-religious regulation valve, plus a factor without a doubt of the mostly upper-class (tho not exclusively) marvellous ‘5th cent. BC’ Greek perfect equilibrium.
Now, 2400 years later (!) people in Southern Italy and Greece are still afraid of expressing satisfaction when things are going WELL, lest ‘something’ might spot them and whack them.
Such a great item in their museum mind allow me to say!!
II. Phrases and the Wheel related to the Roman Goddess Fortuna:
III. When we say ‘deep in my heart‘ or ‘she / he broke my heart’ we refer to a scientific superseded idea that the heart, and not the brain, is the seat of emotions. The Stoics saw in the heart the seat of the soul, Aristotle the seat of reason and emotion, the Roman physician Galenus the seat of emotions etc.
IV. The Roman laughter
“Flavia’s ancient Roman laughter is heard in the room. It is loud, slightly crass, as it should be and as I hope it will ever ever be in the future, somewhat like a sympathetic, warm BIG HUG to the world.”
(from How To Learn Greek and Latin (2). Some Inspiration From Penates etc)
Another great mind item this laughter – I must record it some day – that belongs to the modern Roman mind, certainly not to the Greek one, modern or non modern.
Update. Here is a sample of such laughter. Click on these words to listen to it: Marina’s (and MoR’s) laughter.
There’s like a huge messy archive in our head so stuffed with things that just beg to be organized a bit and come to light.
Let’s get it all out dear readers. With meditation, concentration and fertile idea-exchanging let us make that inventory my good old Mentor used to mention us when we were so young.
As for my own cultural ID, I am trying to dig a bit with the present blog.
[see in-depth details from our posts. Skip the first section – similar to the above writing – and start reading from Socrates’ T-shirt big face onwards – like the one above]
My Latin and Greek classes are starting but I need some inspiration. Bits of the said languages will appear from now on over a gradual and mild crescendo. I might be didactic now since my mind is drained a bit.
And do not to worry if you don’t understand all the words, just carry on! I have learned languages with the natural learning method – see this post – ie through non formal practice. It’s the way babies learn. It proved effective at any age, with me and many other people.
I can hear readers crunching popcorn (one at least) which is good for a mind journey although I don’t know the direction we will take. I have so much confusion in my head for a task bigger than myself, for stress I have accumulated and for something terrible (but auspicious) that happened a few days ago:
I have finally retrieved my grandfather’s tomes, my Di Penates or Patron Gods, I could say [Di = Gods, Deus = God.]
It’s not the commercial worth of tomes that range in any case from the Renaissance until the 1940s. It’s their valore psicologico especially, plus their content, archaeology and humanities mostly.
I had been looking for them since years. 2-3 weeks ago I chanced to say a few words to one of my two senseless sisters I seldom see but plan to fix that, one day or another:
“Hey donna [domna, domina ] it’s AGES I don’t see them, grandpa’s books. Does anyone know where the hell have they gone for Chrissake??”
Sometimes my voice gets pretty peremptory, I’ll admit. With such powerful sibyls so hard to handle – Sibyllae: the Romans had few since Σίβυλλες were Greek mostly – male verbal force is a weapon I use once every 15-20 months possibly 🙂
My new family – Fatum decreed – is again a sibyllina familia composed of a wonderful wife, 2 gem daughters, an ol’ Philippine woman, a sancta about to defeat gravity I’m sure – and Lilla dulcis in fundo, our female Bolognese dog, greatest Sibyl of them all I have little doubts.
In any case as if by miracle days later while I was opening the condominium attic door I much to my horror saw the tomes all scattered in messy piles and ALL SOAKED with WATER!!
My rage starting to surge in waves – I cannot believe it, leaking water was a known problem in that room! – I began barking so loud my wife, the Philippine and two workers happened there by chance ran worried (for my health) to the place and helped me carry the tomes down to my study-room, to THAT moment a tidy, quiet place for writing and reflection.
Well, look at my refugium NOW!
My paternal grandfather’s tomes, I said. He is the genius of our family, in both the modern and the ancient sense (the latter at least to me, my sisters having my father instead as their genius: see a Roman genius below.)
My father’s side means the North-West Italian alpine region of Piedmont – ie part of Gallia Cisalpina and Gallia Narbonensis – a totally different universe I’m ignorant of except for what was transmitted to us by dad himself – no small thing in any case.
I never met grandpa. He died of leukemia 2 years before I was born. I’ll say we are somewhat black sheep (oves nigrae?) compared to him – my dad and I.
He lost the fortune he had created from scratch because he firmly believed in his country, in Mussolini (since he had saved Italy from communism), but most of all he had (together with my father) a sort of feudal adoration for the Piedmontese King Vittorio Emanuele III d’Italia, which is understandable although a bit blind since this king was no big deal plus he basically betrayed us all also by cowardly fleeing from Rome when the Nazis arrived, which resulted in extra havoc – one reason, among many, why the Savoia lost their throne and we now are a Republic.
Fulvia [an outspoken Romana Venus with South titbits, one reason possibly she abhors anything North of Rome, even just Tuscany:]
Oh how interesting! I thought we were going to have language classes, pupus.
Extropian: Fulvia, MoR means his grandfather is like an inspiring guide to him.
MoR: My nature is shallow compared to his. I mostly like he mastered maybe 8 languages – both modern and ancient – and despite being a pioneer in aeronautics plus an hydroelectric engineer entrepreneur, the day he sold his company and retired (all his money in treasury bonds fallen to dust, pulvis, because of the war) – he dedicated his last years to the study, or studium, of the Etruscan language.
Mario: Lingua Etrusca hodie exstincta? Per Hercules, why not Roman or, better, Greek stuff? C’mon pupus meus!
MoR: Stop with this pupus you moron. According to my father who seldom spoke about grandpa he adored mysteries and, well, the Etruscans are a mystery.
Flavia: Sempre co’ sti napoletani eddagli a Mario! (always with these Neapolitans etc.)
[Naples comes from Νεάπολη id est Νέα Πόλις id est Nea Polis id est ‘New City’]
Weren’t these Tusci a great non Indo-European folk coming from some unknown place of the valde arcanus Oriens? I love all esoterica!
MoR: Not much esoterica here Flavia, basically a big enigma, or αίνιγμα. The Romans, it has been said, called them Etrusci or Tusci (thence Tuscany.) The Italian Greeks Τυρρήνιοι, Tyrrhenioi (thence the Tyrrhenian Sea.) But they called themselves Rasenna, or the shorter Rasna.
Their language not yet well deciphered, their civilization not yet well understood, one additional reason is Rome possibly embodied them into herself.
Pausa nunc. Non Chia vina aut Lesbia but some simple tuscum de Caere vinum (see Caisra in the map above, Cerveteri hodies), a light red Fontana Morella, good for a small snack with bits of cheese, or caseus. Lots of laughing, moronities. Pausae finis.
MoR: Rome and all Westerners are a bit Tusci – also the British or the Swedish with their aurora borealis eh Fulvia? 😉
Fulvia: Mwaaahh! Those pale ghosts from the North pole sleeping with polar bears? Oh Oh OOHH Giorgio – she bellowed – you’re totally nuts!
[*much appropriately, she – vacca nostra – adjusted her bust, id est her gorgeous mammae she unfortunately knows how to impress men with … well, only the silly men easily to get impressed, of course*].
[To Italian readers. Vacca – Latin for ‘cow’ – if possibly evocative, it’s not derogatory]
MoR: Fulvia, ehm, you forgot the Latin alphabet the Swedish (or the Brits) took from Rome owes a lot to the Rasna alphabet. As simple as that.
Embodied … one might say Calabrian Crotone, Κρότων, disappeared in much the same way. Such a great city, Κρότων from Magna Graecia, which is coastal Southern Italy. And Crotone surely a key place in our whole story. Oh you’ll be VALDE suprised, VERY obstupefacti, I am sure.
Flavia: *puzzled look in her deep black eyes* [a mixture of Minerva & Juno, extremely brilliant at school; Fulvia? Well, Fulvia was and is a shameless Venus]
I don’t know where you’re aiming at. Magna Graecia – Big Greece or Μεγάλη Ἑλλάς – didn’t possibly correspond to Southern Italy only. The Greeks perhaps meant by Μεγάλη all the Greeks scattered over the coastal Mediterranean.
Besides, Crotone and the Etruscans, which connection …
MoR: Little in fact, but I mean, Crotone, so great and influential, what was left of her today? Same fatum as with Rasna, ie few remnants. And I might agree with Magna Graecia.
Κρότων continued to live in the centuries and seamlessly became today’s Crotone. Same happened to the Rasna folk. On a much larger scale same thing happened to Graeci-Romani Gentiles, id est Pagani. They were embodied – Paul Costopoulos pointed it out well – so we don’t see them. But … postea, later.
Extropian: Actually they are haunting us, one can feel their animae even in the new frontiers of physics! I so hope you’re taking us where I suspect you’re taking us. Ego expectans atque VALDE sperans, pupus de Roma meus 😉
Mario: Maro’, I knew we’d get back to the Greco-Romans, un bravo pupo sei. But just one thing, the gladiators: I’ve heard they came from the Etruscans.
Extropian: The Etruscans had many mores (Latin) they transmitted to Romanis, not that I am that big expert or valde expertus.
And the women or mulìeres Giorgio? Being expertus in just math and physics, can you give us one reason why Fulvia is impudens, or even impudentissima? 😉
MoR: Ah ah ah! Well, as far as I know the Roman mulìeres were freer than their Greek counterparts since the days they mixed with the Etruscans, but I should check that better.
Flavia: Oh, I’m more experta! I once read a wonderful fabula about this girl from Rome when Rome was so ancient she was zero compared to the Etruscans. She chanced to marry to this Rasna boy and went to live in Arrētium, Tuscia (see the Etruscan map above and ceramics below.) Many things happened to her but what hit me were her rasna sister-in-laws, the way they were mocking her: to their eyes she was …provincial, stupidly decorous and restrained.
Fulvia: *giving Extropian her old mischievous look * Impudentissima?? Ah adulescentulus meus, you just wait and see!
*To MoR* THAT is in fact much less fastidiosus, less boring.
MoR. Back to our points amici mei!
*Looking at Fulvia casually* My NORDIC grandmother used to kid his husband: “Tusci are just a bad copy of the Greeks also in the arts.” Nothing but a jest, though when grandpa died in 1946 she – nicknamed carrarmato di piume (tank disguised with feathers) – exerted her ‘feathers’over my poor dad who had TOTA his father’s vast materials and studies collected and revised by experti.
Among them, an advanced Etruscan grammar, according to grandma. In the end tota were given Piedmont-like to Fatherland, ie handed over to Massimo Pallottino, the scholar about to become number one in world Etruscology.
Whether my grandfather’s materials were of any help I cannot say. I never heard my grandfather mentioned anywhere in any scholarly paper about the Rasna …
Mario: *Looking at my grandfather’s photograph* You have his same face, MoR, and your eldest daughter too. Amazing.
Fulvia: Let me see .. you talked earlier of India, reincarnation: had he reincarnated in you, he must have been very unethical in his life despite his achievements .. 😉
MoR: You are certainly right, and believe me, you’re damn lucky I am not in the mood of explaining what your next reincarnation will be!!
Flavia’s ancient Roman laughter is heard in the room. It is loud, slightly crass but luminous, as it should be and as I hope it will ever ever be in the future, somewhat like a sympathetic, warm BIG HUG to the world.
“Listen G – she said softly – we know each other since high school. I’ve heard you don’t see many friends after your retirement and that this research is what you care for more than anything else. Is it true?”
“No Flavia – I replied – I care infinitely more for my family. Yet, true, it’s taking me away from the present and reality and, while having me plunge deeper and deeper into Orphism & the ancient religions, it’s making me lunatic a bit and progressively isolated, sort of getting dangerous for my inner balance. But please don’t worry, I have spine, but most of all, I have the love of my wife and daughters and, of some dear old friend, I hope.”
“You surely have” she said, her eyes shining a bit. After another drink in silence she left.
The Human Mind is Like a Museum (very much to the point)
I’m preparing 2 posts I hope will help readers to easily learn some ancient Greek and Latin but I need a few more days.
The whole thing is in fact tough and I’m a bit breathless.
Not because of the poems – they are ready (and will be in progress in any case.) It is the cultural context around them that has exhausted – and troubled me – a bit.
I’ll try to explain.
“You can think – Andreas wrote – of “Western culture” as a human body:
[nums by MoR instead of stars].
1. The left leg is ancient Athens and Rome, Socrates and Aristotle;
2. the right leg is Jerusalem and the Bible, Moses and Jesus;
3. the crotch is the end of the Roman empire when the two “legs” met ;
4. the torso is the Middle Ages, when the two traditions became one [Dante, MoR];
Ok. The left leg (1) – the Classical – has been THE main topic of this blog so far.
The research around my Greek and Latin classes though caused the other leg (2) – the Judeo-Christian – to more or less pound on my head.
Ouch what a blow my dear readers! – and later I might tell you why.
Mario: A blow? Why TH do you care? Just go ahead with the left leg, you always were a leftist ah ah ah!
MoR: You moron, MY problem is the ancient languages classes Mario! Now it turns that, while the classical texts are hard (leg 1), the Judeo-Christian ones (leg 2) are often that easy – Old and New Testament alike – that even a baby can read them, for reasons fascinating not the place here to discuss.
[I know there are comics, that there are web sites plus the Latin and Greek Wikipedia- which I adore. But I always prefer the best literature for language learning: ie starting with what is matchless]
Extropian: MoR is right. Wanna get into mountain climbing? Forget the Everest and start with simple (tho captivating) hills.
MoR: Ok ok Extropian, but you 2 didn’t get the MAIN point.
I’m not only facing here the daunting task of presenting the context of the greatest spiritual revolution the West ever had – the switch from Paganism to Christianity. And btw I’m a guy who, revering the Classical as much as I do, is not exactly excited to see the DEATH of it …
Extropian: “Num 3, the crotch?
MoR: The crotch, yes. Problem being: there’s a lot more, and a lot earlier.
Extropian: Urghhh! A LOT earlier??
MoR: Yyyeees! While trying to figure out the spiritual context of the poems, much to my horror (and fascination) did I realise that the (Judeo)-Christian leg was part of bigger – much more ancient – streams originating from Egypt and from the East (both Middle and Far East.)
To be more precise – and in a reversed order: from Egypt, Thrace, Anatolia, Palestine (the Jews, naturally, crucial,) Mesopotamia, Persia AND India.
Mario: India??? Oh oh oh oh ….India AGAIN???
Extropian [*getting more attentive*]
MoR: I’ll repeat it! The Greco-Romans had already encountered A LOT EARLIER that much wider oriental humus – of which the Judeo-Christian leg was just a part – much earlier I mean than when we finally get to the darn crotch – ie the switching to Christianity and soon after that cataclysm, ie the horrible end of the Roman empire.
Extropian: [*lost in reflection, eyes gleaming*] Mmmm, how MUCH earlier …
MoR: 800-850 years earlier, more or less. I’ll check better but I’d bet on it.
Long pause. Pauses are important. The sun begins to shine through the clouds folds over the eternal city … We drink strong coffee.
MoR: Which led me to reconsider the Judeo-Christian tradition as being NOT TOTALLY EXTRANEOUS to the Classical World (!) as I first had thought.
A kind of a BLOW, plus a troubling one because I got fascinated by it.
I told Lichanos over at his blog – his posts inspired me as for the Jewish heritage: “I feel the need of coming to terms with both traditions or legs – I said – AND, should I get back to Christianity, I will SUE you …” 🙂
The silence in my study-room is now disturbed only by Mario che smadonna piano piano … My friends love me and they are worried. I am just excited.
This was happening yesterday in an apartment in Rome.
On another area of the planet 70 million Hindus plus 40,000 Indian politicians were /are about to gather near the banks of the Ganges. The water is cold. It is flowing to the plains directly from the Himalayas. The water is also dirty.
Not that the Indians will care – about the cold or the dirtiness. All they care about – the poor and the low caste, the rich and the high caste – is this sacred water purifying them from their sins and helping them with better reincarnations.
The Kumbh Mela hindu festival might though be special this year. The convergence of the 12-yearly Kumbh Mela with the longest solar eclipse of the millennium – it is believed – could guarantee an end to the reincarnation cycle.
Note. Sin. Purified by sacred water. ‘Souls’ and ‘bodies’ separated but incessantly reuniting in a reincarnation cycle of life and death.
Ah what a marvellous introduction to what we are about to narrate!
I’ve always found Giovanni Boccaccio‘s Decameron philosophically inspiring. Incidentally, this masterpiece works also as a signal, possibly, that at the end of the Middle Ages some freer sexual mores were surfacing back from antiquity.
Following this boccaccesca ispirazione I have given a sudden twist to a peaceful conversation with dear-to-me blog buds and made a ‘licentious’ story out of it (after asking them for permission.)
The original conversation is basically untouched.
Only from the ‘Amanda, Drinks and Bears’ section onward things get ehm weird a bit (due to MoR’s fancy only, not my buds’, please bear in mind.)
Licentious here means not lascivious but it refers to the original Latin meaning of licentia, ie ‘behaviour with some freedom’.
So here’s the story, at the end of which you will read an invitation from MoR.
[Minors are requested not to read any further]
Three blogger buds, Giulia, Paul and Giorgio (MoR,) finally decide to really meet (in their minds) and to spend their New Year’s eve in an unpretentious cottage in Canada. After placid conversation and toasting Amanda & a family of polar bears join the party.
It is to be said that it is exceptional, these kind of bears venturing South like that in desperate search for food. But let us not digress since after the bears arrive things get a bit out of hand.
The cottage is cosy and warm though isolated up North. It had been previously inhabited by Latin-Americans. The outside temperature is -20° C ( or -4 F). The three friends are conversing placidly in front of a fireplace.
Giulia. Yes Paul, Happy New Year to us. Thanks for a wonderful friendship.
Paul. Blogging is a strange thing. In a way it replaces the letter writing of yesteryears; however those letters were exchanged between two individuals, a blog is a wide open public thing. Yet on short order there develops a relationship between bloggers quite akin to genuine friendship, and international to boot.
When I began blogging last spring little did I figure that I would develop a link with a NYorker, a Roman and a Laval guy that I never met, and probably never will meet. Still I have the impression that I know them and can be quite close to them…despite some differences whether political, cultural or social.
Yes Giulia, it is wonderful.
Happy New Year.
Giorgio. Paul, Giulia, I’m back from Sicily, which literally blew my mind … [He stands up]
Happy New Year to the dear Canadian sage plus witty companion of so many discussions.
Happy New Year to our generous Giulia sharing her warmth and intelligence with so many of us.
And Happy New Year to the exuberant, unpredictable Commish, the dear Laval brat!
[They toast, also to absent Commish’s health]
Paul. MoR, Glad you enjoyed Sicily and escaped Etna’s wrath.
Giorgio. I heard in fact some tremblement de terre but had faith the Sicilian gods would spare the only person who basically hasn’t forgotten them (outside Sicily.)
Paul. I’m currently reading a book titled Le Christ Païen by Tom Harpur. It traces the parallels between Christian and Pagan beliefs. Astonishing.
Giorgio. I have checked in the French wiki. Donc, un prêtre anglican qui thinks l’existence de Jésus n’est pas evident. Merci. Could be useful. In Sicily I have visited Catania and most of all Siracusa. Toutes les deux, hanno la loro santa patrona, che è come una dea, like a goddess. The devotion people have for these two saints is beyond imagination. Catania has Sant’Agata, Syracuse Santa Lucia, deity of light also for the Northern Europeans, being so sun-starved and all. I have collected stuff for 20 posts but I’ll make 2 out of it, lest I lose all my readers.
Giulia, Paul, I’m getting at ease with my retirement, and also have to thank my blog for it, but most of all, the people I have met.
Paul. Retirement is a great period for doing all we always wanted to but never could do. It is not the end of our productive life, it’s the beginning of another kind of productivity and creativity, providing we do not let go.
Onward retired soldiers.
Giorgio. Ah ah ah. Yes Paul, onward, retired soldier to retired soldier. You made me laugh.
Paul. Laughing is excellent for one’s health.
Giulia. Good to see you are promoting laughter. Add a strong drink now and then, wonderful meals as often as one can, and life is as good as it can be when our wings are tired, our resources limited, and, our prospects for adventure, stuff we just dream about.
Good to see also that the weather is not getting you down, Paul.
Paul. Weather wise we Canadians are tough hombres. You see it keeps our hoping capacity at it’s peak all year round. In winter we hope for spring’s balmy weather, then we wait for summer and it’s blissful farniente, while sweating away we hope for autumn foliage and it’s splendours followed by hoping winter will not be too harsh, and the cycle resumes.
Of course, in winter hot toddy and Rhum keep us happy, in summer a nice cold beer does it and all year round good wine and food are staples of a happy Canuck’s life.
It is said we are boring…and I am happy with that.
Giorgio. Weather wise Canadians: nice concept and depiction of the yearly psychological cycle, one of your gems, Paul. Canuck? You guys teach me so many words! And yes, I’d love more cold weather to be able to drink A LOT MORE than I can in Rome.
Amanda [suddenly knocking at the window from outside]. Yikes on all levels! Double yikes!
Paul. [He turns around and smiles at Amanda, but doesn’t notice the bears and especially Amanda being an object of curiosity to them.] Alcohol and cold do not mix well. You, briefly, feel a bit warmer after a stiff shot of Scotch or Gin, but it soon vanishes and you feel even colder…so another shot, when you have had one too many you feel sleepy…and you freeze to death if outside and alone.
Besides, cold slows your metabolism. Better stay in Rome, you’ll live longer.
Giorgio. I had heard about this alcohol thing [weird shrieks from outside. Nobody notices]. Paul, this conversation, it is so beautiful. It is good in this moment I’m about to change my life.
[They then pass to explore the differences between Scotch and Jamaican Rhum, with no objection to salt-rimmed margarita glasses. They sip this and that. Conversation quietly unfolds.]
Other shrieks (plus groans) finally catch the attention of the people within who, looking out the window, much to their surprise realise Amanda is now actually fighting against the bears. She is so brave that the two men feel inclined to go back to their alcohol experiments.
NO. They have to rise up (Giulia’s unwavering idea) and exit the cottage with guns and sleeping bullets in them (Paul’s idea) just to make the darn bears fall asleep a bit.
After the shooting occurs not without difficulty they are though afraid the poor bears would die in the cold so dead asleep and fluffy they are. They so drag them into the house and up to the fireplace (MoR’s idea, he’s so proud to say.)
Now the group is composed of Giulia, Amanda, Paul, Giorgio and the bears, who by the way wake up.
“They first wanted to eat us up – Paul and Giorgio later told the people in a pub close by (1200 mi.) – but then they realised we are good people, so they accepted our meat and, the all of us, we chanted, we talked and drank and we all had lovely conversation together.” The people in the pub were now staring at them.
“Oh we got high (we were already.) Oh we got soo high. And we made the ladies happy. And after the ladies the bears. And the bears made the ladies happy, and a big party began where much joy was exchanged during the entire night.”
The bears in the end were cheerful but also a bit surprised. They hadn’t thought about this new form of entertainment. So the voice spread among their population and a big migration southward began, not entirely unnoticed by satellites and TV.
The Canadians, both the men and the women, were starting to feel awkward.
Now the invitation.
MoR is inviting willing readers
to bring in a comment to this post
with his/her original ‘licentious’
story to share, for some innocent fun.
You can also contribute anonymously. The stories, also very short (1-2-3 liners) and not necessarily in the style of Boccaccio will be accepted (in English or French, Italian and German) only if compliant with the following rules:
No vulgarity, crudity of language or situation.
Humour is requested but not required
(although it makes things lighter.)
No ‘pleasure and sin’ morbidity.
Sunlit sex, pls, with a gentle touch, and
(on sweet ladies’ request)
Love, divine Tormentor,
Applies here too.
Friends of the Man of Roma! What the heck are you waiting for? 🙂
The rap is captivating, the insertion of Totò (a great Italian actor) is exhilarating, and the song time is beat with the syllables of “Ber-lus-co-ni di-me-tti-ti”, i.e. ‘Berlusconi resign.’
a cui teneva un discorso
Poi emanava un editto
chi chiedeva giustizia,
E si vantava Tiberio
con gli aneddoti sconci
Ma sfuggiva i giudizi
Whom he used to lecture
He then issued an edict
Of those who asked for justice,
And bragging was Tiberius
With anecdotes obscene
But he escaped verdicts
By hiding his mess
Related posts from our blog:
UPDATE: Just a few hours ago Berlusconi was hit in the face with a model of Milan’s cathedral and knocked to the ground.
He had just finished a speech during a political rally in the centre of the Italian Northern city. According to ANSA the alleged attacker had received many years of treatment for mental disease. Berlusconi is now being taken care of in a Milan hospital and his condition doesn’t seem serious.
A signal of how harsh the political climate is getting in our country, and a horrible gesture to be firmly condemned whatever opinion we may have of Berlusconi and his policy.
[see The Roman Jews (1)]
There’s evidence of the millenary presence of the Jews in the city. Of the over 40 imperial Rome catacombs unveiled 6 are Jewish. At the end of the catacomb period a Jewish cemetery rose around Porta Portese. We also know of at least one synagogue in Ostia antica and of several in Trastevere.
The arch of Titus is also an indirect sign of presence. The Roman generals in triumph were usually followed by the captives in fetters, although on one arch panel we see only the head of the procession – but someone says it shows also prisoners – with the riches looted in Jerusalem, among which the seven-branched menorah.
By the way, where is the splendid gold menorah gone? Oh so many speculations and legends flourished! [see Lanciani at the foot of the page]
“The candelabrum we see carved under the arch of Titus was all in gold and was brought by the ancient Romans to Rome from Jerusalem, when this city was sacked and burned by them. It is said some turmoil occurred and they came to blows when someone tried to steal it. Since they happened to pass over the Quattro Capi bridge [pons Fabricius – see below – the most ancient bridge surviving, built in 62 BC] it was thrown into the river so nobody had it and the water now is enjoying it.”
It was said that under Pope Benedict XIV (1740-1758) the Jews asked permission to drain the river at their own expense, but the Pope refused fearing that stirring up the mud would generate the plague [Lanciani.]
Did the Jews live so long with the Romans that some paganism brushed on them? Zanazzo writes that the Holy Mary was evoked in ways that remind me of Juno Lucina, the Roman goddess of childbirth:
“When the Jewish women are about to give birth, during the hardest labour pains, in order for their childbirth to be successful, they ask our Madonna for help. When all is finished quickly and well they get a broom and sweep the floor saying: “Fora, Maria de li Cristiani (out, Mary of the Christians).”
Since they had arrived to Rome the Jews had mainly lived on the right bank of the Tiber, in the Transtiberine district, where the harbour was.
After Christianity split into Protestants and Catholics (from the 16th century on) and an epoch of religious fanaticism began, the Jews were forced to settle down on the left river side, in a district called rione S. Angelo [see above the area at the times of emperor Constantine; see below as it is today.]
On the 14th of July 1555 Pope Paul IV issued a Bull that cancelled all the rights of the Jews and segregated them in a walled area, il Serraglio delli Hebrei, as it was called (i.e. the ghetto,) an unhealthy place subject to floods and too small for its inhabitants.
Heavy gates were kept open only from sunrise till sunset.
The Bull Cum nimis absurdum took its name from its first words. It decreed that the Jews had to be separated from the rest ‘through their own fault’ [Latin, propria culpa]:
“Since it is absurd and utterly inconvenient that the Jews, who through their own fault [e.g. having caused the death of Christ] were condemned by God to eternal slavery, have access to our society and even may live among us […] we ordain that for the rest of time […] all Jews are to live in only one [quarter] to which there is only one entrance and from which there is but one exit.”
The Bull encouraged the creation of walled ghettos in Italy and elsewhere in Europe.
More than 3 centuries later part of the Roman ghetto was demolished after Italy’s unity in 1870. Among the disappeared places was via Rua, where the most prominent Jewish families lived.
Well, if this was a sort of main street, one has an idea of the poverty of the entire place! Look at this watercolour by Ettore Roesler Franz (ca 1880 .)
The Jewish obstinacy in keeping their own traditions increased the mistrust of the Christians. Constrained since centuries to be second rate traders, they were additionally impoverished by segregation, which added to the idea that God had punished them. All this favoured humiliation and violence.
“The men had to wear a yellow cloth (the “sciamanno”)- we read in the Wiki – and the women a yellow veil (the same colour worn by prostitutes). During the feasts they had to amuse the Christians, competing in humiliating games. They had to run naked, with a rope around the neck, or with their legs closed into sacks. […] Every Saturday, the Jewish community was forced to hear compulsory sermons in front of the small church of San Gregorio a Ponte Quattro Capi, just outside the wall.”
We have to say that strictness in Rome was always tempered by the laxity and good-nature of its inhabitants. The yellow colour often became indistinguishable, some covert movements were possible, hate or mistrust were not seldom replaced by warm solidarity. Moreover the Roman people, popes included, needed the arts of the Jews – the astrology & medicine they had learned from the Arabs, and their trade skills.
There were never pogroms in the city, like elsewhere in Europe. And never the Jews from here were tempted by another diaspora.
In short, they were tolerated. So they remained in Rome.
Note. For an in-depth analysis of the Jews’ presence in ancient Rome see the 6th chapter from the splendid Rodolfo Lanciani’s New Tales Of Old Rome (1901) [full text].
See the previous installment:
I’d love to know
How things got to be
How they are.
Here is a first selection of themes from Man of Roma. Each link leads to pages with excerpts from our posts that illustrate the chosen themes. I couldn’t get much into the conversations kicked off by the posts for lack of time. You can have a look yourself since lots of additional materials are in the comments area of the linked posts.
This page is meant for those interested in finding their bearings in the ideas of this blog. You will notice leitmotivs that circulate and I have also chosen themes related to one another.
Another theme selection – to be published not immediately, I don’t want to lose all my readers – will regard the relationships between South and North Europe, Europe and North America, East and West, Great Britain and the Continent and much more.
The Human Mind is Like a Museum
The human mind is like a museum since it contains almost infinite traces of past conceptions, from Stone Age onwards. Words, language are an important portion of this museum, but lots of things are there that go way beyond words. In short, a huge disorganized archive we have in our heads and that we should inventory. It’s the activity of this blog, a little bit.
The Legacy of Rome
Rome is the city of the soul (as Byron and Victor Hugo put it,) of our authentic Western soul, since Europe and the West were shaped here, and Rome’s legacy is greater than we think.
Folks of the Mediterranean Sea
The Italian and Roman soul is intimately tied to the folks of the Mediterranean. We are all related. Food, plants and plenty of traditions are similar. On a long-period perspective we belong to the same historical stream, to the same area from which some of the great civilizations have germinated on this side of the planet. Of course there are differences among us, but we are not so dissimilar as someone might (or likes to) think. Many behaviours, defined for example as Islamic, actually belong to the ancient past of Mare Nostrum, the context and stage of all that made us the way we are.
Influences of the Classical World
The Greco-Roman classical civilization has moulded the world we live in today. Influences and survivals can be seen in behaviours, arts etc.
Sex and the City (of Rome)
An exploration of Greco-Roman sexuality and of what is left today of such different mores. I have dedicated a series of 5 posts (out of 105) to this theme but the series is always in the ‘top posts’ list on the right column. I wonder why.
I have tried to understand how alien Greco-Roman sex can be vis-à-vi contemporary sexuality, and why things have changed so much since then.
Dialogue Among Civilisations
Some communication has occurred with non Western people, very enriching though not always easy. Great civilizations tend to close-up a bit – noble gases, Ashish, one witty commenter of this blog, called them – they being like complete in themselves. We had good connection with the Indians. Their good English has helped. Rediscovering one’s heritage doesn’t exclude others, quite the contrary. It means having something peculiar to transmit, in order to be able, in our turn, to receive.
“The deeper one goes into one’s own experience – argued Sarvepalli Radhakrishnan – […] the more does one’s experience have in common with the experiences of others […]. The most unique is the most universal. The dialogues of Buddha or of Plato, the dramas of Sophocles, the plays of Shakespeare are both national and universal. The more profoundly they are rooted in historical traditions, the more uniquely do they know themselves and elicit powerful responses from others.”
Survivals of Roman Religion
When talking about religion it is important to understand that history and faith, science and theology fly on different planes and shouldn’t be confused. By Roman religion we mean any cult that was followed in ancient Rome, also foreign ones. As an example, the cult of the Anatolian Kybele, the great mother-goddess, was established on the Palatine Hill in 210 BC, according to Livy. To the historian, anthropologist etc. the number of Roman religion survivals is impressive.
Crisis of Values in Affluent Countries
We all here in the West must encourage a totally new different attitude which can enable us to better face both our present crisis of values and the radical changes ahead which might cause our swift decline. In Europe especially religion is waning and people sometimes embrace weird beliefs (see below Neo-pagan underground temples in Northern Italy.) Rich countries should be full of happy people, all the requirements for happiness (or serenity) being present. Nonetheless one has the impression that often void rules and that people don’t know any more which are the right choices in everyday life.
The Greco-Roman Roots of the West
Similar to the ‘Influences of the Classical World’ but seen from a different viewpoint.
Traces of Paganism in Italians
Sometimes Italians, especially from the South, are considered superstitious. Whatever we mean by this word, these superstitions seem often remnants of the Greco-Roman past. Italians were highly civilized long before Christianity arrived (9-10 centuries earlier,) while many Northern Europeans became civilised together with, and thanks to, Christianity. This couldn’t be without consequences.
Rome, April 19, 1485. The corpse of a very young woman is found in a sarcophagus along the Appian Way [see image above,] face and body beautiful, teeth white and perfect, hair blonde and arranged on top of her head in the ancient way. The body seems as fresh as that of a girl of fifteen buried a few moments – and not 15 centuries – earlier.
From Antonio di Vaseli’s diary:
“Today the news came into Rome … The said body is intact. The hair is long and thick; the eyelashes, eyes, nose, and ears are spotless, as well as the nails. … her head is covered with a light cap of woven gold thread, very beautiful … the flesh and the tongue retain their natural colour.”
Messer Daniele da San Sebastiano, in a letter dated 1485:
“In the course of excavations which were made on the Appian Way … three marble tombs have been discovered … One of them contained a young girl, intact in all her members, covered from head to foot with a coating of aromatic paste, one inch thick. On the removal of this coating which we believe to be composed of myrrh, frankincense, aloe, and other priceless drugs, a face appeared, so lovely, so pleasing, so attractive, that, although the girl had certainly been dead fifteen hundred years, she appeared to have been laid to rest that very day. The thick masses of hair … seemed to have been combed then and there … the whole of Rome, men and women, to the number of twenty thousand, visited the marvel ..that day.”
“The hair was blonde, and bound by a fillet (infula) woven of gold. The colour of the flesh was absolutely lifelike. The eyes and mouth were partly open … The coffin seems to have been placed near the cistern of the Conservatori palace [on the Capitoline hill, see image below], so as to allow the crowd of visitors to move around and behold the wonder with more ease.”
“Among the crowd were many who came to paint her. The touching point in the story is not the fact itself, but the firm belief that an ancient body, which was now thought to be at last really before men’s eyes, must of necessity be far more beautiful than anything of modern date.”
Yes, touching, and revealing.
She was more beautiful than anything modern because she came directly from ancient Rome.
Why classical antiquity, the past, had become so attractive?
A new fervour of rediscovery coming from Italy had begun to sweep Europe: manners, architecture, eloquence, military techniques and the overall thought of Greece and Rome.
Antiquity had exerted occasional influence on Medieval Europe – argues Burckhardt – even beyond Italy. Here and there some elements had been imitated, northern monastic scholarship had absorbed extensive subject matter from the Roman writers.
“But in Italy the revival of antiquity – Burckhardt observes – took a different form from that of the North. The wave of barbarism had scarcely subsided before the people, in whom the antique heritage was not completely effaced, and who showed a consciousness of its past and a wish to reproduce it. …
In Italy the sympathies both of the learned and of the people were naturally on the side of antiquity as a whole, which stood to them as a symbol of past greatness. The Latin language too was easy to an Italian …”
A new ideal coming from the past was about to boost Europe forward.
I was hit a few weeks ago by this passage from the on-line Britannica:
“For Renaissance humanists, there was nothing dated or outworn about the writings of Plato, Cicero, or Livy. Compared with the typical productions of medieval Christianity, these pagan works had a fresh, radical, almost avant-garde tonality.
Indeed, recovering the classics was to humanism tantamount to recovering reality….In a manner that might seem paradoxical to more modern minds, humanists associated classicism with the future.“
The point is classical thought was not constrained by preconceived ideas. A new spirit of doubt and inquiry was arising. A new world was dawning.
Getting back to that beautiful girl, her golden hair and cap made shiny by the sun, we now better understand the impact, the feelings, the deep inspiration she exerted on the people who flocked to see her.
She was seen as a miracle. She was like a fairy appeared by magic from the great times of ancient Rome.
Rodolfo Lanciani, Pagan and Christian Rome, Houghton, Mifflin and Company, Boston and New York, 1892.
Accessible on-line in Bill Thayer’s Web Site LacusCurtius, a marvellous resource on Roman Antiquity. Quotes from here.
Encyclopædia Britannica. 2009. “Humanism.” Encyclopædia Britannica Online. 18 Mar. 2009
Note on a Calabrian Greek
There is some evidence that the Italian Renaissance was not only imitation of antiquity, but its partial resurrection. We’ll just say here that Italy had a direct, ethnic and linguistic, connection not only with the Romans but also with the Greeks. Greek dialects were spoken in Southern Italy until a few years ago. They almost disappeared during Fascism who discouraged linguistic minorities.
Interesting for our writing is Barlaam the Calabrian (ca. 1290 – 1348), an Italian Greek “by ethnic descent and language.” Great scholar “he was the instructor of both Petrarch and Giovanni Boccaccio [the first humanists], and their writings owe much to him.” (Wikipedia)
He helped Boccaccio to translate Homer into Latin thus preparing the groundwork for Renaissance.
We have been talking about survivals of the Roman religion.
Of the goddess Fortuna or goddess of Luck remain at least today 1) our recurrent personification of Fortune; 2) something of the oracular function of this deity, linked to future-telling; 3) one of her emblems, the wheel, a symbol of mutability in human life.
1. Personification. When we use phrases like “they invoked their fortune” or “the tricks of fortune” we have here a personification of something capricious which is deeply impressed in our mind and that can be traced back to the ancient Roman goddess Fortuna.
2. Future-telling. Not far from Rome, in Antium and in Praeneste, were two well-known shrines of the goddess Fortuna. The Romans went there to know about their future, among the rest. At the oracle in Praeneste connected to the impressive sanctuary (see remnants on top) of Fortuna Primigenia (the fortune of a firstborn child at the moment of birth), a small boy gave oak rods to temple-goers, called sortes (lots), with words on them that revealed their future.
Similarly, we go today to the ‘fortune teller’ to get predictions about our fortune, namely our future. If these two words, fortune and future, are synonyms in this context it is also because of the ancient oracular (future-telling) role of the Roman goddess Fortune.
3. The Wheel of Fortune. I think very few spectators of the Wheel of Fortune, one of the most popular TV shows ever produced, suspect they are in front of a fossil from the ancient Romans. Fortuna was in fact often represented standing on a ball or close to a wheel indicating that our future is as uncertain as the random spinning of a wheel (or the random rolling of a sphere.) She also bore a cornucopia, which symbolized abundance, and a rudder as controller of man’s destiny (see Hardrian’s tetradrachm above.)
Only the wheel though survived and this was probably due, among the rest, to the influence of a great book, Consolation of Philosophy by Boethius, an author descendant of a noble Roman family which issued emperors and consuls.
I know how Fortune is ever most friendly and alluring to those whom she strives to deceive, until she overwhelms them with grief beyond bearing, by deserting them when least expected … she turns her wheel of chance with haughty hand … This is her sport: thus she proves her power; if in the selfsame hour one man is raised to happiness, and cast down in despair,’ tis thus she shews her might.
We’ll conclude by mentioning how in 1803 AD some mostly-in-Latin medieval poems ( 228 ) were found in the Bavarian monastery of Benediktbeuern.
This collection, written around 1230 and now known as Carmina Burana, satirized the Church and was created by university students at a time when Latin was the European lingua franca. Some poems are dedicated to Fortuna and her wheel.
While listening you might want to read the Latin original, with an English translation (source.)
O Fortuna / velut luna
(O Fortune like the moon)
(you are changeable)
semper crescis / aut decrescis;
(ever waxing and waning;)
vita detestabilis / nunc obdurat
(hateful life first oppresses)
et tunc curat / ludo mentis aciem,
(and then soothes as the sharp mind takes it;)
egestatem, / potestatem
(poverty and power)
dissolvit ut glaciem.
(it melts them like ice.)
Sors immanis / et inanis,
(Fate monstrous and empty,)
rota tu volubilis, / status malus,
(you whirling wheel, you are malevolent,)
vana salus / semper dissolubilis,
(well-being is vain and always fades to nothing,)
obumbrata / et velata
(shadowed and veiled)
michi quoque niteris;
(you plague me too;)
nunc per ludum / dorsum nudum
(now through the game I bring my bare back)
fero tui sceleris.
(to your villainy.)
Sors salutis / et virtutis / michi nunc contraria,
(Fate is against me in health and virtue,)
est affectus / et defectus
(driven on and weighted down,)
semper in angaria.
Hac in hora / sine mora
(So at this hour without delay)
corde pulsum tangite;
(pluck the vibrating strings;)
quod per sortem / sternit fortem,
(since Fate strikes down the strong man,)
mecum omnes plangite!
(everyone weep with me!)
The ancient Greco-Romans had a totally different attitude toward sex (so the minor or the puritanical shouldn’t read further.)
Suffice it to have a look at these statues, both beautiful and erotic, to intuitively grasp a sensuality that was open and entirely different from the Western manners of today.
The beauty and natural perfection of these bodies convey in fact the idea – a very simple idea, this very gifted Greek student I recently met would say – that sex wasn’t perceived as lewd or licentious; it was felt instead as one of the joys of life.
It is so simple:
as simple (and beautiful)
as a Greek temple.
Sex was actually enjoyed naturally though in ways most contemporary folks wouldn’t even imagine, especially when we consider that these statues were somehow linked to rituals and religion.
We can admire above the perfect classical beauty of Venus Kallipygos, while, below, the statue of a Satyr (which a Roman female friend of mine chose among a set and assured me:‘it’s a pretty good erotic sample.’ Well, I couldn’t but yield to her superior discernment.)
Venus was the Goddess of love (both carnal and spiritual) while a Satyr was a Dionysian creature lover of wine, women and boys, and ready for every physical pleasure. Child satyrs existed also (which appears such a sad thing to us nowadays) and took part in Bacchanalian/Dionysian religious rituals, usually (or sometimes) involving orgies too.
At this point I’m sure every reader cannot but agree that the Greco-Romans had a VERY different attitude toward sex. No doubt about that. An ENTIRELY different attitude indeed.
If we could forget that these are classical statues, if we could regard them just as they appear to us and out of their context, we’d surely see them as pornographic.
According to the Wikipedia:
“the concept of pornography as understood today did not exist until the Victorian era. …When large scale excavations of Pompeii were undertaken in the 1860s, much of the erotic art of the Romans came to light, shocking the Victorians who saw themselves as the intellectual heirs of the Roman Empire. They did not know what to do with the frank depictions of sexuality, and endeavored to hide them away ….. The moveable objects were locked away in the Secret Museum in Naples, Italy.”
[For more on these Pompeii erotic artifacts: this post of ours; two other posts, 1 and 2, from Ancient Digger, the former showing a video on the erotic artifacts, the latter discussing Roman sexuality & erotic art; a BBC program on the secret museum. Further readings are listed at the bottom of the page]
I do not quite agree with Wikipedia on how and when the modern concept of pornography was conceived, seeming this to me a totally Anglo-Saxon centred observation, forgetful of how history can be ancient.
I might be wrong (or right) but who the hell cares, chissenefrega, this whole Victorian thing being incredibly funny.
I can see these prudish Victorians feeling themselves as the heirs of the Romans (which somehow they were, at least in my view) who much to their horror found out how perverted the Romans had been (at least in their view), while together with the Italians they were uncovering all these sexy statues and frescoes.
I am imagining their shocked pale faces and am especially fantasizing about their shamefully and hastily helping the Neapolitans to hide somewhere the abominable truth.
The Neapolitans, incidentally, were at that time probably laughing at them a bit too, being of course much less disturbed by all those “frank depictions of sexuality” (try to guess why, dear reader … ).
Getting back to the Ancients, this Aphrodite of the Beautiful Buttocks is uncovering herself and looking back (and down) in order to evaluate her perfect behind.
The reason is again very simple (and very erotic, I’ll confess.) All originated from a buttock contest between two gorgeous sisters.
For which reason, who knows, this statue dedicated to Venus-Aphrodite might exactly represent both the winner and her behind. I mean – it’s sheer historical interest, of course – there’s a chance we are looking at her real ass. Not at usual idealized hindquarters according to Greek aesthetics.
And, the self-evaluation of her buttocks – pretty sure of that – was even more obvious than it appears today since statues were mostly painted in full colour therefore the direction of her gaze was probably more evident, her pupils being painted.
This cult of Venus-Aphrodite with beautiful buttocks appeared in Greek Syracuse (Sicily, Italy,) according to some ancient author, since this is where the sisters apparently lived.
Again, needless to say, it would be inconceivable nowadays to dedicate a sanctuary, a holy place, to a goddess because of a girl’s hot butttocks (read in the Wikipedia the whole peculiar story of the two lovely sisters.)
Venus was the goddess of beauty, fertility and love.
The Roman Venus was born around Lavinium, according to Strabo. If true it was not by chance since Aeneas, the great Roman ancestor and son of Venus, landed in that area and founded the town after Lavinia, his wife. The Romans by the way were children of Venus and of Mars, the God of War: love and war – a weird mix, isn’t it.
Young couples gathered close to the Venus temples for petting, necking and even coupling (green areas with temples where common in late Rome.) People were probably discreet but what is interesting is that their loving felt somehow enhanced, even sanctified by the presence of the Goddess, which is again unimaginable today despite our so-called sexual freedom.
Think of a today’s scenario where men and women flock near a Catholic or an Anglican church, in spring time, or in any time, for petting and all. I mean, even the mere thought could offend a true Christian.
Of course I do ask for pardon though please it’d also be nice if religious people did some effort as well. We are not here to offend religion(s) nor to make a porn site out this blog (which could make us richer though not necessarily happier.) We are here to talk about the Western roots. Now it turns these ancient Greeks & Romans had entirely different sexual mores.
Is it good? Is it bad? Hard to say. We somehow prefer the ancient customs though it is our personal opinion. That is, we love to think Sex to equal Beauty, love and sex to be a sublime joy that shouldn’t be necessarily related to reproduction (like ALL Popes tried endlessly to teach us.)
OK, one might say. If these are our Western roots, what the hell has then happened? Why had we to undergo such an oppressive revolution which turned one of the joys of life into something indecent?
Was it because of the Victorians? Because of the Muslims? Was it because of the Christian priests and Fathers?
Perhaps the Victorians had later some influence on India, a country were the Kama Sutra was written, the first great text about love and sexual intercourse – beautiful, poetic and scientific – and the Victorians arrived with their not entirely positive influence in this field of human life …
As for the West I am sure the answer is to be found during the times when the Roman Empire turned into a Christian Roman Empire, hence from Emperor Constantine onward (4th century AD.)
Not immediately though. It took some time, it surely took some time before we became totally repressed.
The Christians were mainly responsible, in my opinion, for this change of attitude (and for atrocities committed against non-Christians soon after Christianity took over), but it’d be fair to add that numerous pagans had already become a bit more puritanical as a reaction to some excesses.
One last thing. Are anywhere to be found survivals of such ancient freer attitude towards sex?
I believe so. We have said (Braudel had said) that big civilisations do not die. Plus we had entitled this post Permanences III (but changed its title later.)
Ok. Let’s not spoil what is next in the Sex and the city (of Rome) series.
2) with Lucretius’ initial prayer to Venus.
Lucretius is a great Roman poet. From his verses one can get a good feel of how a real Ancient Roman felt about Venus.
So it is a pretty good conclusion for this Sex and the Romans num. 1 post.
If you are lucky enough to appreciate these verses you’ll live a unique experience, a real time-machine experience. This also classics offer, a time-machine experience.
Try to read these words attentively. You might penetrate the mysteries of a lost, arcane – though still living, still living – world …
Lucretius’ De Rerum Natura.
Initial invocation to Venus.
“Mother of Rome, delight of Gods and men,
Dear Venus that beneath the gliding stars
Makest to teem the many-voyaged main
And fruitful lands- for all of living things
Through thee alone are evermore conceived,
Through thee are risen to visit the great sun-
Before thee, Goddess, and thy coming on,
Flee stormy wind and massy cloud away,
For thee the daedal Earth bears scented flowers,
For thee waters of the unvexed deep
Smile, and the hollows of the serene sky
Glow with diffused radiance for thee!
For soon as comes the springtime face of day,
And procreant gales blow from the West unbarred,
First fowls of air, smit to the heart by thee,
Foretoken thy approach, O thou Divine,
And leap the wild herds round the happy fields
Or swim the bounding torrents. Thus amain,
Seized with the spell, all creatures follow thee
Whithersoever thou walkest forth to lead,
And thence through seas and mountains and swift streams,
Through leafy homes of birds and greening plains,
Kindling the lure of love in every breast,
Thou bringest the eternal generations forth,
Kind after kind. And since ’tis thou alone
Guidest the Cosmos, and without thee naught
Is risen to reach the shining shores of light,
Nor aught of joyful or of lovely born,
Thee do I crave co-partner in that verse
Which I presume on Nature to compose
For Memmius mine, whom thou hast willed to be
Peerless in every grace at every hour-
Wherefore indeed, Divine one, give my words
Immortal charm. Lull to a timely rest
O’er sea and land the savage works of war,
For thou alone hast power with public peace
To aid mortality; since he who rules
The savage works of battle, puissant Mars,
How often to thy bosom flings his strength
O’ermastered by the eternal wound of love-
And there, with eyes and full throat backward thrown,
Gazing, my Goddess, open-mouthed at thee,
Pastures on love his greedy sight, his breath
Hanging upon thy lips. Him thus reclined
Fill with thy holy body, round, above!
Pour from those lips soft syllables to win
Peace for the Romans, glorious Lady, peace!.”
Reference and further reading:
In I segreti di Roma, as we said, Corrado Augias notes that “Rome among all the greatest cities of the ancient world – Nineveh, Babylon, Alexandria, Tyre, Athens, Carthage, Antiochia – is the only one that has continued to exist without any interruption, never reduced to a semi-abandoned village…”.
This ancientness of Rome is revealed by many aspects that go back to pre-Christian (or so-called Pagan) times, in spite of the fact that the city is the centre of Catholicism.
What can happen here is that the columns of a Christian church come from a temple of Venus, or that the porch of a palace built in 1909 is sustained by a buttress from Nero’s circus (Augias).
The character of the true Romans (romani di 7 generazioni, namely seven-gererations Romans, as we say) is often crass, easy-going, cynic, wise & witty: all at the same time. Great Roman actor Aldo Fabrizi (see picture below) was a pretty good specimen. This mixture smells of centuries and of moral values going well beyond the civilization of Christ.
Following is Roma’s poster and the famous Catholic Church Fashion Show movie sequence from that same movie. It may appear an excessively wild scene, but it is hard to deny how it is also much revealing.
In his novel Rome (Augias p. 11) the French writer Emile Zola wondered if Raffaello’s ideal figures didn’t after all flash the divine and desirable flesh of Venus under the chaste veil of the Virgin; or those mighty Michelangelo’s frescos didn’t after all refer to the nature of the Olympian Gods rather than that of the Hebrews’ God.
“Was indeed Rome ever Christian – Zola asks – after the primitive age of the catacombs?”.
Also the pre-Christian role of government of peoples still survives. Imperial Rome is resurrected into Catholic Rome, governess not of the nations any more but of the minds and spirits of men.