Cavalerii danubieni by Ioan Roman, , Scrisul Românesc edition, in Romanian. Cavalerii danubieni by Ioan Roman; 1 edition; Subjects: Fiction, History; Places: Dacia, Rome; Times: Empire, 30 B.C A.D. Get this from a library! Cavalerii danubieni: roman. [Ioan Roman].
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Skip to main content. Log In Sign Up. The Bibliography of Roman Religion in Dacia. Cluj – Napoca, Mega Publishing House, Rada Varga Cover I: Statuary group of Liber Pater from apulum Cover design: General works 31 II.
Magical practices in Roman Dacia IV. This is why it is not so easy to make a difference between politics and religion in the Roman world. There is no political act without religious meaning.
The same phenomenon can be observed in the world of individuals. The relation between divinity and people cavalrrii a contractual one and each of ioaj participants needed to fulill their obligations and when an object changed vavalerii owner from a human to a divine one, this was consecrated not only by an act but also in writing.
Therefore the existence of a document was essential. The contractual nature of the religion created not only the various religious sources, but also the political, economic and social ones.
Once the religion became more spiritual and transformed into monotheism, the manifestations of the worshippers changed too, the majority of the texts having only funerary characteristics.
The great luck of Dacia — or rather of the researchers of this province is the fact that it was part of the Roman Empire in the most fertile period of its religiosity. Nobody else but the reader can decide the value of a csvalerii contribution.
The most important merit of the authors, however, is the fact that they assembled this work separately from their doctoral studies, with passion for their beloved discipline and respect for the future generations.
I express my candid congratulations for their work, advising rlman to always remain as dedicated and passionate about their ioam as they are joan. Heidelberg, 4th May, Prof. The Danubienk Curiosity 15th—19th centuries The irst attempts to study the religious topic related with the Roman province of Dacia came from the outside, from the European scholarly milieu. Despite the fact that the sources, i. At the end of 16th century, Zamosius did made brief comments when he transcribe the votive inscriptions3, but these are meant to serve the better understanding of the Latin text and not to study of the religious life from Dacian cities.
One of the irst historical —religious study that involve votive inscriptions discovered in Dacia is the one on Bonus Puer Azizos published by Johann Matthias Gesner in Beyond the Carpathian Mountains the tradition of clasical studies is reduced to some etiological histories about the Dacian and Roman origin of the Romanian people.
It is dificult to establish what was the irst approach on speciic religious matters form Dacia? Anyway, in theirs general histories of the Romanian people, there are short reviews about the cults and religions from the province of Dacia9.
Cavalerii Danubieni – Ioan Roman – Google Books
The irst synthesis on the cults of Roman Dacia was written in the Anglo-Saxon scientiic environment and is based mostly on statistic. The sources used for deining the main divinities worshipped here were exclusively the inscriptions goman in Corpus Inscriptionum Latinarum The model proved very enduring in the mind of historians and is still adopted nowadays, just as it was throughout the twentieth century.
Several research projects of the young scholars from the period between World Wars, from this age of cultural construction of the Great Romania generation, are to be noted.
Some synthetic studies have tried to analyze the cults on provincial scale: Floca,the cult of Egyptian deities Isis and Serapis D. The monographists — During the Communist period, the study of Roman religion in Romania followed the same currents previously established. What is worth to be noticed is the fact that the danubiieni were written in an insulated scientiic environment: Gostar, —; North African cults — S. Sanie, —; Syrian and Palmyrian cults — S.
Petolescu about the Oriental Cults from Dacia inferior22 or I. doman
Popa about the cult of Iuppiter Dolichenus in Dacia Unfortunately, some monographic researches, as the PhD thesis of Al. Popa on Egyptian and Microasian cults24 and the one of M. Many problems were clariied by a series of articles, most of them cavaleii in the previously mentioned monographic studies A link to the next 14 Ilan. Bodor, Der Liber- und Libera-Kult. Petolescu, Les cultes orientaux dans la Dacie meridionale, Leiden, In the same time, one must note a marked tendency of inding the spiritual part in everything.
During the 90s, the study of religion in Roman Dacia underwent a speciic development. Published studies and monographs still follow the old system of classiication, i.
Sanie, Juppiter Dolichenus in Dakien, in Epigraphica, 7,p. The new research directions especially envisage the analysis of these religious phenomena religious dynamics and the interaction between ethnic groups and oficial civilian religion28, syncretism and the various interpretationes29, the social structure of the believers30, the religious preferences of the different social and professional groups31, religion in side provincial families etc.
Signiicant efforts are yet to be made in this ield of study: The most notable absence is nevertheless that of cor- pora compiled according to the model offered by the Corpus Signorum Imperii Romani series; it is thus dificult to identify and collect the numerous igurative monuments stone and bronze statues and reliefs, terracotta, lead reliefs and various artifacts depicting divinities spread in specialized periodicals and exhibition or museum collection catalogues.
The ethno-geographic origin of the cults as the pattern for the future religious studies should be abandoned. The seniority of Christianity of the Romanian people has been mentioned — without scientiic studies — as late as the 18th danubienni, in the context of a return to Catholicism.
The study of this phenomenon develops from the second half of the century, in the context of Enlightenment, most researchers being also theologians The framework for future research is established and it is claimed that the irst Christians arrived in Dacia as early as the 2nd century with some admitting that the phenomenon cavaleroi in the 4th century Theologia Catholica LI, 1,p.
The former nuanced V. Afterwards other Gnostic pieces were considered Christian38, artifacts from this category proving that that the pieces arrived here like V. They seem to have no connection to Gnosticism or Judaism being directly connected to ancient eoman Russu were more skeptical regarding to the existence of Christian elements north of the Danube. The main problem remains the dating of true Christian pieces.
Followers included also A. Giurescu, see the list in I. Marouzeau, Paris,p. A regional distinction with regards to the diffusion of Christianity was obviously made from the start: Probably because of this the authors did not include here the bibliography concerning Dobrudja.
The historiography of the problem was divided by N. Gudea in 6 distinct periods: Almost ten years later N. D, when Christian elements are few but starting from the 3rd century there are Christian communities, until the middle of the 8th century A. Zugravu and his 41 See N.
danubiehi In Pontica 28—29, —, p. Baumannstarting a new path in the study of the Christian subject. Gudea especially, but also Al. Opreanu were interested in the Christian phenomenon. The conclusions of V.
Cavalerii danubieni | Open Library
Though some o them must have been adopted or re-Latinized later since Romanians used until the 17th century ancient Slav or middle Bulgarian and the Cyrillic alphabet. Still, in this context, it is signiicant that some, not all, words connected with Christianity keep their archaic form, though not previous to the 4th century, see I. II, 1—2,passim. Theologia Catholica I, 1,p. However, from this initiative the present volume came into existence; a volume which now has a greater goal: Our volume is meant to be a reference point in the Wissenschaftgeschichte, continuing the research in line with the current trends.
Digital Corpus for the virtual exploration of the Antiquity. Art and Text on Roman monuments from Dacia http: Urban and cultic space in Apulum http: These modern topics, belonging to an old discipline, have been discussed over the years in many publications; publications which are now part of an extensive, but however heterogeneous, and sometimes inaccessible bibliography. The role and purpose of the book Similar editorial initiatives were put into practice before. Most of the major historical or religious syntheses of the 18—19th centuries began with a list of titles, an extensive bibliography, resuming in this way the existing publications of the moment indirectly marking the importance of those studies.
This kind of bibliographies appears only when a ield of study reaches its peak. In this particular case, regarding the research of Roman religion on an international level, the 20th century was the moment when several special bibliographies appeared resuming either the historiography of the discipline51, either only a Roman cult.
Oxford,Idem, Lived Ancient Religion: Religious transformations in the Graeco — Roman Empire. Meldungen aus der Welt des Mithras. Herbert, Roman religion — JRS 50,—, R. The Bibliography of Roman Religion in Dacia 23 situated on a foggy path, but even so, several bibliographical lists were published By including the newest titles of works written by the last generations of researchers, the book reveals the present trends in this ield of study.
The introductory study written by Sorin Nemeti and Felix Marcu, offers as well an extensive analysis of the present trends