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... the festival was held were located both in the city of Rome and in the rest of Italy, and sometimes clearly out- side urban structures. Generally, one speaks of the Compitalia as the festival of the 'crossroads'. The actual location however, is not unequivocal. The OLD gives as the meaning of compitum 'a place where three or more roads meet' (fig. 3). In almost every standard study on Roman religion the idea recurs that 'the Romans' believed every crossroad to be charged with spiritual energy, and this seems to derive from this specific understanding of com- pitum. 87 A more precise definition of compitum specifies this 'crossroad' meaning however, in that it con- stitutes the ...
Citations
... 105-114;Meslin, 1970, p. 52;Scullard, 1981, pp. 58-60;Stek, 2008. 14. ...
En Roma, durante las Compitalia, a los principios del año, se colgaban artefactos de lana por la noche en varias encrucijadas, para que los Lares perdonasen a los vivos, contentándose con estas bolas y simulacros. Sin embargo, el colgado de efigies de lana constituye “un système de pratiques symboliques de communication”, cuya originalidad reside en la manipulación de una imagen. Este ritual se asemeja en su forma a un censo, pero al reunir todos los elementos, se revela su significado: el colgado de las efigies constituye los preliminares de una ceremonia comparable a una lustratio, y hace posible la (re)constitución de una comunidad. El rito nocturno, antaño considerado “mágico-supersticioso”, no se opone al llamado sacrificio “religioso” del día; antes bien, lo complementa.
... On Lares and Compitalia, seeLott 2004, 61-127;Flower 2017. For a discussion of origin and developments, seeStek 2008. The Compitalia or ludi compitalicia were not fixed in the calendar but determined every year by the magistrates (feriae conceptivae) and subject to political interference, cf.Stek 2008, 112.© ...
The altars of the Lares Augusti, their imagery and spatial contexts, as well as the institution of the Augustan vicomagistri are commonly treated as a homogeneous phenomenon in Roman archaeology. Starting from an adjusted concept of ‘biography of places and objects’, the paper analyses the material evidence along the (multidimensional) line from the setting up of the altars in certain spatial contexts — mostly compital shrines — to the renovations of altars and shrines, to their abolishment. Thus, the assumed homogeneity of the cult of the Lares Augusti in the moment of its reinvention (dating to the last decade of the first century bc) becomes secondary to the highly individual and situational adaptations of altars, inscriptions, and compital shrines including the veneration of the Lares Augusti. Seen in its longue durée in the neighbourhoods, with differences, contingencies, and changes, the institution of the Lares Augusti unfolds as a highly adaptable religious, social, and spatial practice in imperial Rome’s urban environment.
... In the lack of a symmetric façade to the E, it had 105. Mavrojannis 1995, p. 107, 115, Pisani Sartorio 1998and Stek 2008. 106. ...
Full text available at: http://mefra.revues.org/3428
After the Roman conquest of the Balearic Islands in 123 BC, the cities of Palma and Pollentia were founded in the SW and NE of the island of Mallorca respectively. The first structures documented archaeologically in Pollentia date to 70/60 BC. The city had its largest development between the 1st century BC and the 3rd century AD, reaching an extension close to 20 ha. Archaeological excavations have uncovered the remains of the forum with a Tuscan temple, an insula of tabernæ and small temples and monuments, residential areas, a theater and necropolises. In the late 3rd century (270/280 AD) a fire destroyed a large part of the city. After this episode, Pollentia was still occupied, but many areas were never reinhabited and the building activity decreased. The aim of this paper is to analyze the remains of two small temples in the northern area of the forum that were discovered in the 1980s. A first approach to the architecture of these temples and the small monuments related to them will consist of a close view of their particular features, including building techniques, decorations and other remains. The buildings will be contextualized in the western Mediterranean through their comparison to similar buildings from Spain and Italy. Reconstruction proposals will be provided as a result of this research, but also as a means of studying the elevations that these buildings may have had. Some considerations will be made on the functions that every element could have had. A new interpretation of the area where the small temples are located as a transitional area is proposed, affecting urban design plan and the topography of the city.
... 43, 57;Dio 54.35.2). The Genius worshipped with the Lares Compitales was that of Augustus, the preserver and father of the state (Fraschetti 1994;Lott 2004;Stek 2008;Taylor 1931;Hor., Odes 4.8.34-35, ...
... From Rome, there are numerous examples of carefully decorated shrines and altars inscribed with the names of local vicomagistri. In many instances, these vicomagistri are shown with the princeps, either receiving or giving donations and worshipping his Genius. 1 Beyond Rome, such evidence for a compital cult can be found across the urban areas of the Empire, and their competition for recognition was a key factor in the development of Western imperial cult (Charles-Picard 1954;Fishwick 1987Fishwick -2002Price 1984;Small 1996;Stek 2008). The wealthy freedman, P. Perelius Hedulus, and his monument dedicated to the Gens Augusta (or "Augustan familial-line") at Carthage, represents an informative example of these developments (Rives 1990). ...
... An Augustan compital shrine (with altar) was identified in Rome -the Compitum Acilium. See Zanker (1970)(1971); Hano (1986); Lott (2004);Stek (2008). exist, until it was formally reconstituted as a colony under Augustus (Wightman 1980;LeGlay 1985;App., ...
This article discusses the architecture of the houses of Italian merchants on Delos during the Hellenistic period and sheds light on the structuring of their domestic space. By analysing the organization of the houses of Italian merchants my goal is to address the ways in which domestic space was shaped so as to meet the diverse needs of the house owners as well as their social aspirations.
Cult, conquest and “religious Romanization. The impact of Rome on cult places and religious practices in Italy, in T. D. Stek, G.J. Burgers (eds.), The impact of Rome on cult places and religious practices in ancient Italy, BICS Supplement 132, London 2015, 1-28.
Cultusplaatsen vervulden een spilfunctie in de landelijke gebieden van Italië. Vanaf de vierde eeuw v. Chr. werden zij veroverd door Rome. De politieke en militaire invloed van Rome is bekend, maar er is weinig aandacht geweest voor de gevolgen van Romes veroveringen op religieus vlak. Tesse Stek werpt licht op de veranderingen binnen heiligdommen en religieuze structuren als gevolg van de Romeinse expansie. De religieuze invloed van Rome gold altijd als beperkt, maar Stek betoogt dat de veroveringen leidden tot de installatie van nieuwe Romeinse cultusplaatsen, rituelen en feesten. Ook bestaande inheemse heiligdommen werden daarvoor hergebruikt. Tegelijkertijd speelden heiligdommen een hoofdrol in het formeren en consolideren van nieuwe Italische etnische groepen die in reactie op de Romeinse expansie ontstonden.
