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This primitive religion was called the religion of Numa, named after the second of the seven Roman kings, to whom the establishment of the most important religious provisions was attributed. It was very simple, devoid of any pomp, knew neither statues nor temples. It did not last long in its purest form. The religious beliefs of neighboring nations penetrated into her, and now it is difficult to recreate her appearance, hidden by later layering.
The gods of others were easy to take root in Rome, for the Romans had a custom, after conquering a city, to relocate the gods of the defeated to their capital, in order to win their favor and protect themselves from their anger.
Before the Romans directly confronted the Greeks, who had had such an overwhelming influence on their religious beliefs, another nation, closer territorially, found its spiritual superiority before the Romans. They were Etruscans, a people of unknown origin, whose amazing culture has been preserved to this day in thousands of monuments and appeals to us with an incomprehensible language of inscriptions that is unlike any other language in the world. They occupied the northwestern part of Italy, from the Apennines to the sea, a country of fertile valleys and sunny hills, running to the Tiber, the river that connected them to the Romans. From them, they borrowed writing and many religious notions, which, however, were misrepresented in their own way.
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The Greek mythology was influenced by it. Dmitrieva N. A. gives such an assessment of this fact: "The original Roman mythology, unlike the Greek ugly and prosaic. Rome perceived and assimilated the entire pantheon of Greek deities, giving them only other names: Zeus became Jupiter, Aphrodite - Venus, Ares - Mars, etc. "The captive Greece defeated its uncultured victor" (Horace)."
The further development of Roman mythology was influenced by three factors: the democratization of society due to the victory of the plebs, victorious Roman aggression and familiarity with more developed cultures and religions with which the Romans entered into complex relationships. Democratization, which made available to the plebs zhretses positions, and the position of the head of the cult - the great pontiff - elected, in conjunction with the prohibition to give and bequeath lands to temples, did not allow the development of neither the zhretses caste, nor its stronghold - the temple farm. The highest authority was the civil community itself.
The ideological justification for the unity of civil society was the veneration of ancestors and gods. Moreover, the attitude to the gods in the new society was subject to the same extreme rationalization as the attitude of people among themselves. Traditions, at the origins of which the gods stood, were the most important reference point ensuring the stability of life. Thus, the right of the collective received as if divine sanctification. That is why the Roman imperial power, which arose to maintain order in Roman society, immediately began to self-renewal. The cult of the Emperor had to embody the unity of Roman citizens scattered among the huge power, while serving as a guide for the stateless provincials. In fact, it was not a cult of personality, but the same symbolic sign of social need, which were all pagan gods.
The gods of others were easy to take root in Rome, for the Romans had a custom, after conquering a city, to relocate the gods of the defeated to their capital, in order to win their favor and protect themselves from their anger.
Before the Romans directly confronted the Greeks, who had had such an overwhelming influence on their religious beliefs, another nation, closer territorially, found its spiritual superiority before the Romans. They were Etruscans, a people of unknown origin, whose amazing culture has been preserved to this day in thousands of monuments and appeals to us with an incomprehensible language of inscriptions that is unlike any other language in the world. They occupied the northwestern part of Italy, from the Apennines to the sea, a country of fertile valleys and sunny hills, running to the Tiber, the river that connected them to the Romans. From them, they borrowed writing and many religious notions, which, however, were misrepresented in their own way.
Get More Info see here this website great post to read my company imp source click to read more online sites here site this doc
The Greek mythology was influenced by it. Dmitrieva N. A. gives such an assessment of this fact: "The original Roman mythology, unlike the Greek ugly and prosaic. Rome perceived and assimilated the entire pantheon of Greek deities, giving them only other names: Zeus became Jupiter, Aphrodite - Venus, Ares - Mars, etc. "The captive Greece defeated its uncultured victor" (Horace)."
The further development of Roman mythology was influenced by three factors: the democratization of society due to the victory of the plebs, victorious Roman aggression and familiarity with more developed cultures and religions with which the Romans entered into complex relationships. Democratization, which made available to the plebs zhretses positions, and the position of the head of the cult - the great pontiff - elected, in conjunction with the prohibition to give and bequeath lands to temples, did not allow the development of neither the zhretses caste, nor its stronghold - the temple farm. The highest authority was the civil community itself.
The ideological justification for the unity of civil society was the veneration of ancestors and gods. Moreover, the attitude to the gods in the new society was subject to the same extreme rationalization as the attitude of people among themselves. Traditions, at the origins of which the gods stood, were the most important reference point ensuring the stability of life. Thus, the right of the collective received as if divine sanctification. That is why the Roman imperial power, which arose to maintain order in Roman society, immediately began to self-renewal. The cult of the Emperor had to embody the unity of Roman citizens scattered among the huge power, while serving as a guide for the stateless provincials. In fact, it was not a cult of personality, but the same symbolic sign of social need, which were all pagan gods.
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