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1
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TEOLOGIA POLITYCZNA CYCERONA (Cicero’s civil theology)

100%
Chlewicka A.
Symbolae Philologorum Posnaniensium Graecae et Latinae
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2015
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vol. 25
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issue 1
33-54
PL
The purpose of the paper is to present civil theology of Cicero in the light of Varro’s tripartite view of theology (mythical, natural, civil). The author examines certain excerpts from Cicero’s philosophical works, particularly The Republic and The Laws, in which this politic and philosopher presents his concept of civile theology as the traditional religion of the Romans influenced by natural theology.
2

The Princeps as the Pontifex Maximus: the Case of Tiberius

100%
Musiał D.
Electrum
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2014
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vol. 21
99–106
EN
The Roman emperor accumulated political and religious power, which in republican tradition was divided between magistrates and priests. This does not mean, however, that the boundary between these authorities has been erased, which also confirms the manner in which the individual ruler held the pontifex maximus function. This article concerns two cases of Tiberius’ interventions as the pontifex maximus recorded by Tacitus. The first event is connected with the choosing of a new Vestal, and the next is related to the flamen Dialis’ (S. Cornelius Maluginensis) requests for governorship of the province. In both situations, the emperor appeared before the Senate in a dual role; he presented the pontiffs’ opinion as pontifex maximus, and as the princeps he made a decisions on its basis.
3
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O pewnym ślubnym zwyczaju w relacji Marka Terencjusza Warrona

100%
Hartleb-Kropidło B.
Collectanea Philologica
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2020
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issue 23
99-110
EN
This article focuses on a certain wedding custom presented by the ancient Roman scholar, Marcus Terentius Varro in his work De vita populi Romani. According to him Roman bride on her way to her new home used to carry three coins, and to dedicate them to her husband, to Household Lares and to Compital Lares.
4
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Kogo strzegły Lares Praestites?

99%
Hartleb-Kropidło B.
Symbolae Philologorum Posnaniensium Graecae et Latinae
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2018
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vol. 28
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issue 1
EN
The paper discusses the Lares Praestites, whose role, customs, and festivities are described in Ovid’s Fasti 5, 129–139. The poet shows the Lares Praestites as archaic guardians of the City of Rome.
5
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The Sacred and the Poetic: The Use of Religious Terminology in Ovid’s Words

99%
Kaczor I.
Symbolae Philologorum Posnaniensium Graecae et Latinae
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2019
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vol. 29
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issue 2
17-35
PL
The article investigates Ovid’s use of religious terminology and imagery, in particular in the Fasti and the Metamorphoses. As an educated Roman citizen, Ovid was conversant with Roman ritual practices and frequently drew on facets of the Roman religious experience in his writing, exploring topics such as ritual performance, religious nomenclature, festivals, customs and traditions. In the article, I argue that Ovid’s treatment of religious material is deliberately uneven. The poet, well-versed in the Roman ritual nomenclature, nevertheless flaunted his technical competence only in the rite-oriented Fasti: in his other works, above all in the myth-laden Metamorphoses, he abandoned drier technical details for artistic flair and poetic imagery, unconstrained by traditional practices of Roman piety. The mythological setting of the latter poem gave Ovid a chance to comment upon universal truths of human nature, espousing the prevailing Roman belief that maintaining good relations with the gods (pax deorum) through collective piety would win Rome divine favour in all her initiatives.
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O imionach bogów narodu rzymskiego – Diowisa i Wediowisa / De nominibus deorum populi Romani Diovis et Vediovis (Aulus Gellius, Noctes Atticae V 12)

86%
Kaczyńska E.
Symbolae Philologorum Posnaniensium Graecae et Latinae
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2016
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vol. 26
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issue 1
139-155
EN
The following article contains a Polish translation of one chapter of A. Gellius’ Noctes Atticae (V 12). It isaccompanied by an introduction and useful comments. In the introduction the present author explains two OldLatin theonyms from the etymological point of view, discussing the semantics of the Latin prefix ve-. Alsoshe reviews the exact location of the Vediovis’ sanctuary in Rome and describes the figure of young Vediovis,mentioned by Ovid and Aulus Gellius.
7

Historyk religii rzymskiej wobec współczesnych paradygmatów badawczych

72%
Gillmeister A.
Roczniki Humanistyczne
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2018
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vol. 66
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issue 3: Filologia klasyczna
79-84
EN
The aim of the article is to present contemporary research methods in Roman religion studies. Author focuses on postcolonial, networks, hermeneutics and religious economy approaches.
PL
Artykuł ma na celu przedstawienie współczesnych metod badawczych wykorzystywanych przez historyków religii rzymskiej. Autor analizuje takie podejścia jak postkolonializm, teorię sieci, praktyki hermeneutyczne oraz ekonomię religijną.
8
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Impietas G. Juliusza Cezara

72%
Kowalski H.
Wieki Stare i Nowe
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2021
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vol. 16
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issue 21
23-40
EN
The declining years of the Republic brought many transformations and the development of new political, social and religious ideologies. Gaius Julius Caesar was indisputably one of the greatest religious “innovators” in this period. In this context, accusations of impietas against Caesar, leveled by his adversaries, are characteristic. They can be divided into several categories:-- negation of the existence of the gods: this accusation concerned Caesar’s statement during the Catilinarian trials that death brought rest rather than agony; that beyond death there was no more worry or joy. Marcus Porcius Cato accused Caesar of the lack of belief in the afterlife and in punishment after death;-- violations of the sacrosanctitas of the tribunes of the people Epidius Marullus and Caesetius Flavus, whom Caesar deprived of power;-- profanatio templi, connected with the placing of the statute of the commander (Caesar) in the quadriga on the Capitoline Hill, with the globe at Caesar’s feet, and a picture bearing the inscription “To Invincible God” (Deo invicto), which was put in the Quirinus temple;-- violatio luci: Caesar was accused of cutting down the “holy grove” near Marseille;-- contra auspicia: Caesar was accused of ignoring the observation of the sky in 59 BCE and obnuntiatio of Bibulus;-- bella impia: the main charge was that of triggering the civil war, which was explicitly called: bellum impium, scelerum, nefandum, and, furthermore, supplicationes, ovatio and triumphus were not allowed for victories;-- posthumous impietas: Caesar was commemorated by special Parentalia and supplicationes, which Cicero regarded as “inexpiabiles religiones”.
PL
Artykuł poświęcony jest oskarżeniom G. Juliusza Cezara o impietas. Zarzuty kierowane pod adresem dyktatora obejmowały: niewiarę w życie pozagrobowe i karę po śmierci, naruszenie sacrosanctitas trybunów ludowych, znieważenie świątyni Jowisza na Kapitolu, w której umieszczono posąg wodza w kwadrydze, oraz świątyni Kwirynusa, gdzie złożono portret Cezara z napisem „bogu niezwyciężonemu” (Deo invicto), a także violatio luci (wycięcie świętego gaju w okolicy Marsylii), działania contra auspicia w 59 roku p.n.e., wywołanie wojny domowej, uznawanej za bellum impium, oraz impietas pośmiertne (Parentalia i supplicationes ku czci Cezara).
9
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Pontifex maximus w religii i państwie rzymskim

58%
Kowalski H.
Vox Patrum
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2004
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vol. 46
19-31
EN
The function of pontifex maximus belonged to the most important posts in Roman’s religion and State. Roman tradition attributed its establishment to the second king: Numa Pompilius. The name itself, is probably derived from two words: pons and facere. According to modern scientists, at the beginning, he was only a chairman of the college of pontifex, with time this post had more religious and political meaning. Pontifex maximus had great religious prerogatives, however, it was limited, at the beginning, by other priests, officials and senate. The importance of this post grew with its politicization. This fact was used by Caesar to strengthen his power. At the same time, religious competences and accumulation of priest's functions became one of the signs of its charismatic power that formed basis for future deification. Direction of those changes was perpetuated be Caesar August. Since his times, the function of pontifex maximus as the highest priest, has become one of the foundations (besides imperium maius and tribunicia potestas) of the power of princeps. The fact that it was joined with the membership in all most important priests’ colleges, gave it, in fact, unlimited supervision over all religious matters and, at the same time, it strengthened the political power. The spread of Christianity in the IV century AD didn't bring any changes at the beginning, emperors still used these titles. The title of pontifex has been gradually used by Popes since emperors: Gracianus and Theodosius.
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Initiation into the mysteries of Augustus: the Liberalia and Forum Augustum

58%
Vuković K.
In Gremium. Studia nad Historią, Kulturą i Polityką
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2020
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vol. 14
7-18
EN
The paper uses the theoretical framework of cultural memory to explain Augustus’ construction of Forum Augustum. The construction of Forum Augustum was a central project in the princeps; programme as it presented his own version of Roman history giving a special place to his family and generals closest to this vision of the ideal Roman. At the same time, the evidence for Augustus’ religious reforms shows a decisive ruler who was very involved with the intricacies of Roman religion. Based on a passage of Dio we are able to see that Augustus also initiated a change in the festival of the Liberalia so that boys transitioning into manhood are inspired to great deeds by seeing his version of the great men of the past in his new Forum. The place had not only a commemorative function but also a prospective one as young men were expected to imitate the glory of their ancestors and hence a special role was given to Gaius and Lucius as principes iuventutis. Finally, the role of ancestors in initiation rites finds parallels in male initiations worldwide and shows Augustus’ clever manipulation of Roman tradition to his own personal ends.
PL
W artykule zastosowane zostały ramy teoretyczne pamięci kulturowej do wyjaśnienia idei towarzyszących Augustowi przy wznoszeniu jego Forum. Budowa Forum Augustum była głównym projektem w programie princepsa, jako że stanowiła manifestację jego własnej wizji historii Rzymu, w której szczególne miejsce zajmowała jego rodzina oraz dowódcy w największym stopniu odpowiadający ideałowi Rzymianina. Jednocześnie materiał źródłowy dotyczący reform religijnych Augusta ukazuje go jako stanowczego władcę, głęboko zainteresowanego zawiłościami rzymskiej religii. Bazując na tekście Kasjusza Diona jesteśmy w stanie dostrzec, że August również wprowadził zmianę do obchodów Liberaliów, by chłopcy przechodzący w wiek męski inspirowali się do wielkich czynów, przyswajając jego wizję zasłużonych postaci historycznych na jego nowym Forum. Miejsce to miało nie tylko funkcję upamiętniającą, lecz również prospektywną, jako że od młodych mężczyzn oczekiwano naśladowania wspaniałości swoich przodków. Stąd specjalną rolę dano Gajuszowi i Lucjuszowi jako principes iuventutis. Wreszcie wykorzystanie przodków w rytuałach inicjacyjnych ma swoje paralele w inicjacjach chłopców na całym świecie i pokazuje zmyślne posłużenie się przez Augusta tradycjami rzymskimi do realizacji własnych celów.
11
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Mythological Components in Roman Paganism Tradition

44%
Roma A.
Roczniki Kulturoznawcze
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2021
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vol. 12
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issue 2
85-94
PL
Elementy mitologiczne w tradycji pogaństwa rzymskiego Kultura starożytnego Rzymu jest w urzekający sposób wyjątkowa, dlatego uczeni od zawsze się nią interesowali. W starożytnych społeczeństwach komponent religijny zawsze odgrywał wielką rolę, dlatego jego badanie staje się kluczem do zrozumienia głębi ludzkich uczuć. Starożytna percepcja świata jest wyraźnie widoczna w mitologii, która jest przejawem ludzkiej świadomości, a której odbicie przejawia się we wszystkich kolejnych etapach rozwoju człowieka. Artykuł ma na celu wskazanie komponentów mitologicznych w tradycji pogaństwa rzymskiego ułatwiających dogłębne zrozumienie religii starożytnego Rzymu. Jednocześnie fundamentem badań jest relacja między tym, co religijne, a tym, co ludzkie – jaką rolę w procesie przemian społecznych i kulturowych odgrywał komponent religijny, jak głęboko komponenty mitologiczne splatały się z doktryną religijną, jaki był charakter relacji Rzymian z ich bogami, jak według starożytnych Rzymian cechy mentalności wpływały na uniwersalne dążenia człowieka. Wszechstronna analiza tego zagadnienia otwiera dalsze perspektywy badawcze, które można uznać za szerszą warstwę kultury starożytnego Rzymu.
EN
The culture of ancient Rome is impressive with its uniqueness, so scholars have always been interested in it. In ancient societies religious component always plays a great role, so studying it becomes key in understanding the depth of human feelings. The ancient perception of the world is clearly represented in mythology, the first type of human consciousness, whose reflections manifest itself in all the following stages of human development. The article seeks to identify the mythological components in Roman paganism tradition that facilitates deep understanding of the religion of ancient Rome. At the same time, the cornerstone of the study is the relationship between the religious and the human-what role in the process of social and cultural transformations the religious component played, how deeply mythological components intertwined with religious doctrine, what was the nature of the relationship of the Romans with their gods, and how the features of mentality transformed universal human aspirations as seen by the ancient Romans. A comprehensive analysis of this issue opens up further prospects for research, which can be considered a broader layer of the culture of ancient Rome.
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