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Kult Nemezis w starożytnym Rzymie

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Karczewska H.
Seminare. Poszukiwania naukowe
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2015
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vol. 36
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issue 2
175-186
EN
In ancient Rome Nemesis, primarily known as a goddess of revenge, was also worshiped as a deity of indignation and punishment. She directed the affairs of men, decided about human happiness and misery, and guarded the law. The cult of Nemesis can be traced back to the fifth century BC Greece, however, it was particularly vivid in Rome, especially at the time of the Empire, when it occupied a special place in Roman religion. Literary sources, as well as iconographic representations present Nemesis as a guardian of the law and order of the state. Nemesis in ancient Rome was primarily a patron of games held in amphitheaters. She became the main object of worship among gladiators and venatores. One of the most interesting representations is, however, an effigy of Nemesis trampling over a lying human body, which became an important element of imperial propaganda, especially during the reigns of Trajan and Hadrian.
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Świat jako otchłań morska. „Saeculum” w nauczaniu św. Hilarego z Poitiers

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Karczewska H.
Seminare. Poszukiwania naukowe
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2014
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vol. 35
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issue 4
35-46
EN
Saeculum in Hilary’s teaching is a term applied to mankind remaining under the influence of sin and evil spirits. Drawing on Sacred Scripture, the Bishop of Poitiers compares earthly reality to a stormy and bottomless sea or to the depths of the sea, and describes the way that saeculum works: the mild and gentle breezes of the sea symbolize the cunning activities of heretics and violent storms and tempests correspond to the attacks of pagans and evil spirits. By portraying the world as a sea abyss, the bishop points out the nature of saeculum, filled with dangers to man’s faith. At the same time, he tries to persuade believers to work on themselves and indicates how to deal with saeculum. In Hilary’s teaching, faith matters the most in contact with earthly reality. The proclamation of Christ, as well as fasting and prayer, are all useful for the believer. Hilary clearly shows that saeculum contributes to the spiritual development of man, even though it carries with it many risks.
3
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Dio Trionfatore. Il motivo della lotta e del trionfo negli scritti di sant’ Ilario di Poitiers

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Karczewska H.
Seminare. Poszukiwania naukowe
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2016
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vol. 37
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issue 2
33-44
PL
Hilary w swoich dziełach odwołuje się nie tylko do terminologii związanej z walką, lecz również powołuje się na rzymską ceremonię triumfu. Wybiera jednak te elementy pompa triumphalis, które odnoszą się do duchowego życia człowieka i nadaje im duchowe znaczenie. Wśród nich można znaleźć wiecznego Triumfatora, pochód z jeńcami, spolia i podział łupów. Zdaniem Biskupa z Poitiers, Chrystus po stoczonej walce na krzyżu miał prawo do odbycia triumfu, który przewyższa swoją formą i znaczeniem triumf rzymski. W pochodzie towarzyszą mu święci, prorocy i apostołowie, jeńcami zaś są śmierć, diabeł i złe moce. Biskup podkreśla, że Chrystus, jako doskonały Triumfator, zaprowadził wieczny pokój i zaprasza wiernych do udziału w swoim wiecznym triumfie.
EN
In his teaching, Hilary does not only refer to war terminology, but also quotes the Roman triumphal ceremony. However, he selects those elements of the pompa triumphalis that relate to human internal life giving them spiritual significance. Among those, we can find the Eternal Triumpher, a procession of prisoners, spolia and the distribution of spoils. According to the Bishop of Poitiers, after the battle fought on the cross, Christ had a right to hold a triumph whose form and meaning surpasses the Roman triumph. In His eternal procession, He is accompanied by the saints, prophets and apostles while the death, the devil and evil powers are His captives. The bishop underlines that Christ as the Triumphal Victor brought eternal peace to the world and He invites the believers to share in His eternal triumph.
4
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Corona triumphalis – znaczenie i symbolika w starożytnym Rzymie

100%
Karczewska H.
Saeculum Christianum. Pismo Historyczne
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2018
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vol. XXV
33-41
EN
The laurel wreath in ancient Rome was a symbol of victory. It was one of the greatest awards of military merits. Corona triumphalis had foremost sacral symbolism, which was influenced by the material from which it was made. Laurels were attributed to the purgatory properties, protecting the triumpher, his army, family and home against revenge from his opponent. The imposition of the laurel wreath probably served for both cleansing and protective functions. There were several types of coronae triumphalis. They were subject to meaning and symbolic changes that lasted until the period of the Roman Empire.
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