Evocatio decorum as an Example of a Crisis Ritual in Roman Religion
Danuta Musial & Andrze Gillmeister https://doi.org/10.5817/GLB2018-2-7
Number of quotes: 6
Book ID: 440 Page: 97
Section: 4B
In the opinion of Plutarch, the Romans knew certain evocations and enchantments affecting the gods, by which the Romans also believed that certain gods had been called [GREEK], forth from their enemies.{3}This is clear reference to the cult of the Roman ritual evocatio, which was foreign to the Greek practices.
Quote ID: 8804
Time Periods: 01
Book ID: 440 Page: 97
Section: 4B
The discovery in the early 1970s of an inscription from Isaura Vetus changed the attitude of many researchers to the issue of evocatio. In fact some of them are inclined to admit that the Roman ritual of evocatio was practiced more often than is normally considered to be the case.
Quote ID: 8805
Time Periods: 01
Book ID: 440 Page: 98
Section: 4B
In this context, above all, the evidence of Pliny is worthy of attention, when he mentions (citing Verrius Flaccus) the ritual of the god (evocari deum), informing the reader that this ritual was a part of the pontiff’s teachings (durat in pontificum disciplina id sacrum) (Plin. HN. 28.4.18).….
According to Pliny the foreign god was promised a cult ‘with the Romans’ (apud Romanos cultum), not in Rome.
Quote ID: 8806
Time Periods: 01
Book ID: 440 Page: 99
Section: 2B2
By the way, the category of ‘foreign’ gods is one of the most unclear and confusing in all research on Roman religion.Accessed 12-30-23
Quote ID: 8807
Time Periods: 01
Book ID: 440 Page: 101
Section: 4B
One of the main effects of evocatio, like every crisis ritual, was the reestablishment of the stability of society, even if in fact ritual practices created a new reality, rather than renewing the old one. In the case of Rome the consensual character of this rite is one of the conditions enabling us to draw the conclusion that the ritual was directed largely towards its own citizens.
Quote ID: 8809
Time Periods: 01
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