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By Denis Feeney

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This booklet exploits fresh reevaluations of Roman faith for you to argue in prefer of taking the spiritual dimensions of Roman literature heavily, as very important cultural paintings of their personal correct. rather than seeing Roman non secular and literary job as spinoff and parasitic upon Greek originals, the booklet questions the romanticizing biases of classical experiences, and argues for the facility and creativity of the Romans of their engagements with Greek culture.

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Lamberton, speaking of the pre­ Alexandrian period, highlights the fractured nature of the field we now label 'literature': 'Each preserved text had an identity of its own and a claim to truth, historic­ 35 Veyne (1988), 45. 36 The folklorists Dégh and Vázsonyi (1976) discuss the volatility of the belief­criteria in the telling of legends; their conclusions are most apposite for ancient Greece, as Pratt (1993), 36 points out. '37 'Believing in' what you heard in Homer was not the same experience as 'believing in' what you heard in Alcaeus or saw in Aeschylus.

47 Hunter (1992), 33.  65–6 below. 53 Various features distinguished the Greek from the Roman rite, in particular the fact that 49 Cornell (1995), 118; on the continuity of this cultural trait, Galinsky (1996), 332–50. 50 Compare their self­consciousness about the foreignness of the Etruscan haruspices who participated in their civic cult, Tusci ac barbari according to the father of the Gracchi (Cic.  Goar (1972), 39). 51 "Cornell (1995), 112, 162 (Hercules), 295 (Diana). 52 Wissowa (16912), 268–71 (Castor and Pollux), 271–84 (Hercules), 293–5 (Apollo), 297–300 (Ceres); the dates are traditional, but the first century of the Republic is the right frame.

Page 31 66 theme of rebirth within a reworked traditional framework which is the hallmark of the Augustan New Age ideology, and, indeed, of the régime as a whole. The negotiation between the novel and the traditional is central to the exercise, and the apparatus is smashed if we concentrate on the novelty as an inorganic and less meaningful element, or worry away at which bit of the pageant meant more than the rest.  Nilsson (1920), 1717. , 356, on the revolutionary import of praying for the Roman people and the legions as separate entities.

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