Suchergebnisse

This paper analyzes the presentation of rural festivals in Ovid's Fasti using the concept of lived ancient religion and especially the idea of individual appropriation of religious norms, actions and beliefs. As a literary work, the Fasti draw on material from other Augustan poets and appropriate it to the composition of the work and especially to the context of the Roman festival calendar. In the case of the rural festivals that are presented in the Fasti, this appropriation can be seen for example in the treatment of the importance of peace for rural life. In the Fasti, the idealized rural scenes are not an object of the speaker's desire as they are for example in Tibullus' elegies. Instead, the described peace is identified as the Pax Augusta and the speaker utters thanks to the emperor who makes it possible that the celebrating rustics can enjoy this peace. Thus, the rural festivals are connected to urban politics and to the urban festival calendar. In the Fasti, the rural and urban festival communities do not exist isolated from each other as they share the same conditions (the Pax Augusta) and emotions (joy and gratitude) and thus form an emotional community. ; Este estudio analiza la presentación de los festivales rurales en los Fasti de Ovidio aplicando el concepto de "lived ancient religion", especialmente la idea de apropiación individual de normas, acciones y creencias religiosas. Como obra literaria, los Fasti se inspiran en material de otros poetas augusteos y se apropian de él en favor de la composición literaria, particularmente dentro del contexto del calendario religioso romano. En el caso de los festivales rurales presentados en los Fasti, esta apropiación se observa, por ejemplo, en el tratamiento de la importancia de la paz para la vida rural. En los Fasti, las escenas rurales idealizadas no son objeto de deseo por parte del narrador, al contrario de lo que sucede, por ejemplo, en las elegías de Tibulo. En su lugar, la paz descrita es identificada con la Pax Augusta y el autor expresa su gratitud hacia el emperador que hace posible que los campesinos participantes en los festivales puedan disfrutar de dicha paz. De esta manera, los festivales rurales se relacionan con las políticas urbanas y con el calendario festivo urbano. En los Fasti, las comunidades rurales y urbanas que celebran los festivales no están aisladas una de la otra, puesto que comparten las mismas circunstancias (la Pax Augusta) y las mismas emociones (alegría y gratitud) y forman así una comunidad emocional.

Realizamos un estudio histórico-prosopográfico de los generales romanos que celebraron triunfos entre los años 36 y 26/25 a.C. por sus conquistas y guerras en el Noroeste de Hispania. La frecuencia de estos triunfos revela la importancia de Hispania en la estrategia militar de Octavio-Augusto, como demuestra su presencia en el escenario bélico, y el encargo posterior a Agripa para "cerrar definitivamente el conflicto". Este, sin embargo, con más méritos militares que todos los que le habían precedido en la guerra del noroeste hispano, renunció a la celebración del triunfo. El concepto de triumphus había cambiado, y de hecho pronto cesan las inscriptiones en los Fasti Triumphales, quedando la ceremonia como un privilegio exclusivo del príncipe. ; This paper shows the list of the Roman generals who participated in the last episodes of the wars waged in the Hispanic Northwest and who celebrated triumphs in Rome between 36 and 26/25 BC. The frequency of these triumphus had shown the importance of Hispania in the military strategy of Octavian- Augustus, as evidenced by their presence in the theater of war, and the subsequent assignment to Agrippa to "close down the conflict". Agrippa, however, with more military merits than all who had preceded him in the war of the Spanish northwest, rejects the celebration of the triumph. The triumphus concept had changed: soon cease the inscriptiones in the Fasti-list in Rome, leaving the ceremony as an exclusive privilege of the princeps.

The paper studies the possible relationship between Ovid's difficult political situation and the composition of verses 797-812 of the sixth book of the Fasti. Particularly it explains the possible effect of a well-structured praise for Marcia, daughter of Lucius Marcius Filippus (cos. 38 B.C.), in different periods: right before the exile, when Ovid composed the Fasti and his powerful protectors were already dead; between 8 and 14 A.D., when the poet was in exile; after 14 A.D., when Augustus died and Ovid didn't modify these verses. Marcia's personal relationships justify the celebration that Ovid dedicates to her.

Ovid's rededication of the Fasti to Germanicus, and its possible connection with Germanicus' Latin 'translation' of Aratus' Phaenomena, is worth further consideration. This thorny issue is important to our understanding of Germanicus' presentation in Ovid's poetry. If a connection can be made, it adds a more personal dimension to his panegyrical passages, and to his choice of Germanicus as a potential patron, even if this was not in itself Ovid's primary reason for composing his calendrical, astrological confection. Furthermore, our understanding of Germanicus' reputation during his lifetime would be altered significantly, particularly in terms of his political and poetic identity, independent of his role in the schematic tableaux of the domus Augusta. The astrological elements of Ovid's treatment of Germanicus in his exilic poetry may have been included partly to draw attention to Ovid's consciousness of Germanicus' apparent personal interest in astrology, as well as being part of a wider trend of Callimachean astral panegyric which was applied to the entire domus.

Sicilian Origins and Roman Splendours of Ferdinando Balami: Pontifical Archiater, Poet and Translator of the First Half of the 16th Century The career of Ferdinando Balami, which took place in the shadow of papal power in Renaissance Rome, was unquestionably extraordinary. He was the son of Sicilian Jews, or Jewish converts, who had emigrated to the Urbe following the exile of 1492-93. Balami practised medicine and managed to scale the heights of his profession in the eternal city and the earnings he accumulated enabled him to have a luxurious palace in the centre of Rome, designed by Antonio da Sangallo the Younger. Balami knew and frequented the academia and the banquets: he, too, composed and exchanged verses of poetry, and, thanks to his established position at the papal court, he managed to exploit this network of friendships cultivated by means of his role as physician and pontifical archiater, maintaining relationships with the greatest cultural and political exponents of the time, united by a shared philo-Medici project. Over the course of his life in Rome, Balami showed himself to be a humanist physician who, following the centuries-old tradition of the Jews of Sicily, made his knowledge of languages and ability to translate of texts into instruments of power and social success. His role as a translator of Galen's texts from Greek into Latin undoubtedly transported him into the intellectual avant-garde of the time and earned him a place in posterity with his successors and critics. Furthermore, in Rome between the 15th and 16th centuries, one begins to see a certain number of "Sicilians", either Jews or new Christians, who formed a rete mirabile ("remarkable network") that had access to the Urbe thanks to the relationships of patronage with eminent families who maintained interests in and ties to the island. ; Quella di Ferdinando Balami è senza dubbio una straordinaria carriera, che si svolge all'ombra del potere pontificio nella Roma del Rinascimento. Figlio di ebrei o giudeoconversi siciliani emigrati nell'Urbe a seguito dell'espulsione del 1492-93, grazie all'esercizio dell'arte medica Balami riesce a scalare i vertici della sua professione nella città eterna e con i proventi accumulati dalla sua artegiunge a farsi costruire nel centro di Roma una sfarzosa palazzina da Antonio da Sangallo il Giovane. Balami conosce e frequenta l'accademia, il convivio e pratica la composizione e lo scambio di versi poetici ma, soprattutto, forte della sua consolidata posizione alla corte dei papi riesce a sfruttare la rete di amicizie legate al suo ruolo di medico e archiatra pontificio, intrattenendo relazioni con i maggiori esponenti culturali e politici del tempo uniti dal comune progetto filomediceo. Balami si rivela essere un medico umanista che, nel solco della tradizione secolare degli ebrei di Sicilia, fa della conoscenza delle lingue e della traduzione di testi uno strumento di potere e di ascesa sociale. La sua attività di traduttore di testi galenici dal greco al latino lo proietta indubbiamente nell'avanguardia intellettuale del tempo, e lo affida alla posterità dei suoi continuatori e critici. Nella Roma tra XV e XVI secolo, si comincia a profilare infine la presenza di un certo numero di "siciliani", ebrei o cristiani novelli, che formano una vera e propria "rete mirabile", che ha avuto accesso all'Urbe grazie ai rapporti di clientela e patronage con eminenti famiglie che nutrivano interessi e relazioni con l'isola. Sicilian Origins and Roman Splendours of Ferdinando Balami: Pontifical Archiater, Poet and Translator of the First Half of the 16th Century The career of Ferdinando Balami, which took place in the shadow of papal power in Renaissance Rome, was unquestionably extraordinary. He was the son of Sicilian Jews, or Jewish converts, who had emigrated to the Urbe following the exile of 1492-93. Balami practised medicine and managed to scale the heights of his profession in the eternal city and the earnings he accumulated enabled him to have a luxurious palace in the centre of Rome, designed by Antonio da Sangallo the Younger. Balami knew and frequented the academia and the banquets: he, too, composed and exchanged verses of poetry, and, thanks to his established position at the papal court, he managed to exploit this network of friendships cultivated by means of his role as physician and pontifical archiater, maintaining relationships with the greatest cultural and political exponents of the time, united by a shared philo-Medici project. Over the course of his life in Rome, Balami showed himself to be a humanist physician who, following the centuries-old tradition of the Jews of Sicily, made his knowledge of languages and ability to translate of texts into instruments of power and social success. His role as a translator of Galen's texts from Greek into Latin undoubtedly transported him into the intellectual avant-garde of the time and earned him a place in posterity with his successors and critics. Furthermore, in Rome between the 15th and 16th centuries, one begins to see a certain number of "Sicilians", either Jews or new Christians, who formed a rete mirabile ("remarkable network") that had access to the Urbe thanks to the relationships of patronage with eminent families who maintained interests in and ties to the island.

Expertinnen und Experten aller beteiligten Professionen geben in diesem Buch Einblick in ihre beruflichen Denk- und Handlungsweisen im Umgang mit verletzten Zeuginnen, Zeugen und Beschuldigten im Strafverfahren. Der Band vermittelt Grundlagenwissen für einen schonenden Umgang mit Verletzten von schweren Gewalt- und Sexualdelikten und für die qualifizierte Psychosoziale Prozessbegleitung, die seit dem 1. Januar 2017 als Rechtsanspruch im Gesetz verankert ist und ein Novum in der deutschen Rechtsgeschichte darstellt. Im Mittelpunkt stehen die Verletzten mit ihren von Gewalt- und Sexualstraftaten bestimmten Lebensumständen und den Erwartungen, die in einem Strafverfahren an sie gestellt werden. Vertreterinnen und Vertreter von Anwaltschaft, Polizei, Staatsanwaltschaft, Richterschaft, aus Rechtspolitik, Rechtspsychologie und Sozialpädagogik beschreiben ihre Arbeit praxisnah, führen die Leserinnen und Leser durch das Strafverfahren und motivieren zur Kooperation. Vorschriften des materiellen Strafrechts, der Strafprozessordnung und des Gesetzes, das die Psychosoziale Prozessbegleitung regelt, werden ebenso dargestellt wie die Belastungen der Zeuginnen und Zeugen während des Verfahrens, Möglichkeiten der Belastungsreduktion und die Anforderungen an Psychosoziale Prozessbegleiterinnen und -begleiter, die sich für ihre Tätigkeit gut qualifizieren müssen, um dem Unterstützungsbedarf der Verletzten gerecht zu werden.