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Добірка наукової літератури з теми "Fortuna e Mater Matuta"

Автор: Grafiati
Опубліковано: 11 березня 2023

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Статті в журналах з теми "Fortuna e Mater Matuta"

1

Diffendale, Daniel P., Paolo Brocato, Nicola Terrenato, and Andrea L. Brock. "Sant'Omobono: an interim status quaestionis." Journal of Roman Archaeology 29 (2016): 7–42. http://dx.doi.org/10.1017/s1047759400072032.

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The church of Sant’Omobono sits above one of the highest human occupation sequences in the city of Rome. Some 3.5 m of sediment lie between the earliest known Bronze Age occupation lens and the base of the foundations of the early 6th c. B.C. temple, a further 13 m above which lies the floor of the present church, reconstructed in A.D. 1482. The site was sacred to the goddesses Fortuna and Mater Matuta for more than a millennium, before one of their temples was converted into a church of San Salvatore, rebuilt many times and eventually rededicated to Saints Anthony and Omobono. The archaeological remains were discovered by chance in 1936, when the dense neighborhood surrounding the church was demolished to make way for new Fascist infrastructure. The site was spared from further construction, and excavations continued sporadically through the latter half of the 20th c. This work was carried out by a diverse cast of archaeologists employing an equally diverse range of methodologies and field practices, though none of this work has been fully published. Since 2009, the Sant’Omobono Project, a collaboration between the University of Michigan, the Università della Calabria, and the Sovrintendenza Capitolina of the Comune di Roma, has continued this research with the goal of understanding and publishing whatever possible from the earlier excavations and bringing updated methodologies to bear on the site. While preparations for comprehensive publication are ongoing, the present article summarizes the main occupation and construction phases at the site as understood after 6 years of work by the project.
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2

Carroll, Maureen. "MATER MATUTA, ‘FERTILITY CULTS’ AND THE INTEGRATION OF WOMEN IN RELIGIOUS LIFE IN ITALY IN THE FOURTH TO FIRST CENTURIES BC." Papers of the British School at Rome 87 (February 19, 2019): 1–45. http://dx.doi.org/10.1017/s0068246218000399.

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This study explores social and gendered aspects of female fertility in popular religious practices in Italy in the last four centuries BC, and it investigates the role of supplication and votive dedications in promoting maternal health and family continuity. It tackles modern assumptions which have strongly aligned the religious activities of women in Republican Italy with their generative interests and specific ‘fertility cults’ or ‘women's goddesses’. Divinities associated with fertility are explored here, with particular emphasis on Mater Matuta who is often defined in modern research as a ‘mother goddess’. The study shows that cults purely concerned with fertility are unlikely to have existed. Fertility was only one of several fundamental personal concerns brought by women and men to the generalist and polyvalent deities of Republican Italy. Items associated with fertility, such as terracotta wombs, male and female genitals, and swaddled infants, always occur together with other anatomical ex-votos across a wide range of sites and were dedicated to many deities. Considering the archaeological and textual evidence, Mater Matuta can be shown to have occupied a more flexible and encompassing space in the pantheon, and her involvement in marriage, motherhood and childbearing was part of a wider repertoire of responsibilities. The study also focuses attention on a distinctive, but largely overlooked, votive assemblage from Capua which includes numerous tufa statues of women and babies. The paper proposes that they should be understood as votive objects offered to an unknown deity by Capuan women as thanks for support in the generative enterprise, personally and more broadly in the context of the city's religious and civic identity.
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3

Ginge, Birgitte, and Riemer R. Knoop. "Antefixa Satricana. Sixth-Century Architectural Terracottas from the Sanctuary of Mater Matuta at Satricum (Le Ferriere)." American Journal of Archaeology 93, no. 4 (October 1989): 614. http://dx.doi.org/10.2307/505346.

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4

Morra, Luigi, Maurizio Bilotto, Domenico Cerrato, Raffaella Coppola, Vincenzo Leone, Emiliana Mignoli, Maria Silvia Pasquariello, Milena Petriccione, and Eugenio Cozzolino. "The Mater-Bi® biodegradable film for strawberry (Fragaria x ananassa Duch.) mulching: effects on fruit yield and quality." Italian Journal of Agronomy 11, no. 3 (August 10, 2016): 203. http://dx.doi.org/10.4081/ija.2016.731.

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Two trials in different agricultural farms were carried out from October 2014 to June 2015 with the aim to assess the advantages linked to the substitution of the low density polyethylene (LDPE) films for soil mulching with the Mater-Bi<sup>®</sup> biodegradable films in the strawberry cultivation under tunnel in Campania. Lifetime of biodegradable mulch and influence of type of mulch on the yield and the quality of cvs Sabrina and Fortuna were evaluated. Plants were cultivated on mulched, raised beds, high 40 cm from bottom soil. Mater-Bi<sup>®</sup> film was 20 <span>µ</span>m thick while LDPE film was 50 mm thick. The physical-chemical parameters (firmness, pH, total soluble solid content, titratable acidity and skin colour) and some bioactive compounds (total polyphenols, flavonoids, anthocyanins, antioxidant activity) of fruits were determined by three samplings effected in consecutive months (from March to May 2015) of the harvest cycle. Biodegradable film guaranteed an effective mulch along the whole strawberry cycle (9-10 months including the time of drawing up of film). Yields of cv Sabrina on LDPE was 18% higher than those on Mater-Bi<sup>®</sup> while the opposite was detected in cv Fortuna (+10%). The physical-chemical parameters of fruits were not modified by the mulches. The content of the bioactive compounds, instead, resulted, in each time of sampling, significantly higher in fruits picked on Mater-Bi<sup>®</sup> based film.
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5

Carroll, Maureen. "Hugh Last Fellowship: Mater Matuta and related goddesses: guaranteeing maternal fertility and infant survival in Italic and Roman Italy." Papers of the British School at Rome 84 (September 20, 2016): 342–43. http://dx.doi.org/10.1017/s0068246216000295.

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6

Kaizer, Ted. "Leucothea as Mater Matuta at Colonia Berytus. A note on local mythology in the Levant and the Hellenisation of a Phoenician city." Syria 82, no. 1 (2005): 199–206. http://dx.doi.org/10.3406/syria.2005.8691.

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7

Esteban, César, and José Ángel Ocharan Ibarra. "Estudio arqueoastronómico de dos santuarios ibéricos en abrigos rocosos: Cueva del Rey Moro (Ayora, Valencia) y Cueva Negra (Fortuna, Murcia)." Lucentum, no. 37 (December 8, 2018): 93. http://dx.doi.org/10.14198/lvcentvm2018.37.05.

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Presentamos un estudio arqueoastronómico de dos santuarios rupestres situados en abrigos rocosos, Cueva del Rey Moro y Cueva Negra. Cueva del Rey Moro es un santuario ibérico asociado al poblado de Castellar de Meca. Aunque descartamos resultados anteriores que proponían la orientación del núcleo del santuario hacia el ocaso del solsticio de verano, encontramos dos posibles marcadores de ocaso solar en el día mitad entre solsticios (fecha cercana al equinoccio) y en el solsticio de verano en sendos cerros del horizonte occidental. Cueva Negra fue un importante lugar de culto en época romana como atestiguan los tituli picti encontrados en su interior, aunque también se evidencia su uso cultual durante época ibérica. Nuestro estudio indica la existencia de un marcador muy preciso del día mitad entre solsticios sobre la ladera de la Sierra de Abanilla, aunque sin duda, el resultado más interesante es que el orto solar sobre la cumbre puntiaguda de dicha sierra, el pico Zulum, se produce, en la actualidad, el 27 de marzo, justamente la fecha del calendario juliano que se recoge en varias inscripciones de los tituli picti, y que podría corresponder con la festividad de la lavatio de la Magna Mater. Este espectacular orto pudo haberse utilizado como marcador de la fecha de la celebración principal del santuario romano si las inscripciones (al menos aquellas que muestran dicha fecha) hubieran sido realizadas durante el siglo III d.C., pues en ese siglo las fechas de los calendarios juliano y gregoriano actual coincidieron. Este resultado es consistente con los valores bajos de la horquilla de datación paleográfica propuesta para las inscripciones.
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8

Ridgway, F. R. Serra. "Antefixa Satricana - Riemer R. Knoop: Antefixa Satricana: Sixth-Century Architectural Terracottas from the Sanctuary of Mater Matuta at Satricum (Le Ferriere). (Scrinium, Monographs… of the Dutch Institute in Rome, 3. Satricum. Reports and Studies of the Satricum Project, 1.) Pp. xvi + 269; 160 figs.; 91 plates. Assen and Maastricht, The Netherlands and Wolfeboro, NH: Van Gorcum, 1987. fl. 97.50." Classical Review 40, no. 1 (April 1990): 133–34. http://dx.doi.org/10.1017/s0009840x00252517.

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9

Potter, T. W. "M. Maaskant-Kleibrink, Settlement Excavations at Borgo Le Ferriere ‘Satricum’. I. The Campaigns 1979, 1980, 1981. Groningen: Egbert Forsten, 1987. Pp. viii + 356, numerous illus. ISBN 90-6980-013-6. - R. R. Knoop, Antefixa Satricana. Sixth-century Architectural Terracottas from the Sanctuary of Mater Matuta at Satricum (Le Ferriere) (Reports and studies of the Satricum Project 1; Scrinium III). Assen and Wolfeboro, New Hampshire: Van Gorcum, 1987. Pp. xvi + 269, 31 pls (2 col.), 161 text figs. ISBN 90-232-2354-3." Journal of Roman Studies 79 (November 1989): 179. http://dx.doi.org/10.2307/301193.

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10

"Who protects children in the Roman religion? From whom?" Acta Antiqua Academiae Scientiarum Hungaricae 60, no. 3-4 (November 26, 2021): 335–52. http://dx.doi.org/10.1556/068.2020.00025.

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Анотація:
Abstract If we think of child protection in the Roman religion, the first goddess that comes to mind is Mater Matuta. This paper, however, does not focus directly on Mater Matuta, but on other divine figures to some extent related to her: Carna, Ino, and Thesan. Carna-Cranaë-Cardea, the nymph of the thresholds was celebrated on the calends of June, just ten days after the ceremony in the temple of Mater Matuta. The cult of Ino and Melicertes arose in Italy, where they were called by the Greeks Leukothea and Palaemon, and by the Romans Matuta and Portunus. Thesan was the Etruscan goddess connected with the Dawn, like Mater Matuta. To some extent, these divine figures are all related to kourotrophia. Incidentally, I will try to suggest that the Roman religious calendar from the 1st of June to the 11th of June was full of details which might allude to one another, with the aim of underlining the importance of human and divine kourotrophia, by using the concept of intertext in literary criticism.
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Дисертації з теми "Fortuna e Mater Matuta"

1

SCALFARI, VINCENZO EUGENIO. "La religione romana di VI secolo a.C.; dialettica interna ed interazioni con le culture greca e fenicia nelle tradizioni tarquinie e serviane." Doctoral thesis, 2013. http://hdl.handle.net/11562/580550.

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Анотація:
Nel tentativo di assegnare un’identità alla statua di una divinità femminile armata che coronava l'acroterio del santuario romano di Fortuna e Mater Matuta nella fase edilizia pertinente all'attività di Tarquinio il Superbo, l’autore identifica lo schema compositivo dell’intero gruppo acroteriale come presentazione del mito corinzio di Ino e Melicerte, cui si affianca l’autorappresentazione dell’ultimo sovrano di Roma e della divinità femminile tutelare del suo potere personale e dell’intera dinastia dei Tarquini, famiglia di origine corinzia. Viene pertanto rivisitata la documentazione archeologica e letteraria sulla natura di alcune divinità femminili greche di tradizione esiodea e omerica in cui si riconoscono tratti arcaici dovuti alla contaminazione con la divinità fenicia Astarte; tale interazione è particolarmente profonda per le figure di Astarte e della Afrodite di Corinto, che solo in età classica perderà gli attributi courotrophici e bellici per essere destinata a diverse competenze, ma che nelle attestazioni d'età arcaica è una divinità militare che riveste un ruolo tutelare sulla città e sulle dinastie che vi sovrintendono. Gli aspetti orientali riconosciuti al culto della Fortuna-Afrodite romana potrebbero, dunque, derivare da una mediazione dovuta alla cultura religiosa greca piuttosto che da un diretto apporto di mercanti fenici presenti nell’area emporica del Foro Boario. Intorno ai motivi cultuali che risiedono nel patrimonio mitopoietico romano a proposito degli ultimi sovrani di Roma e delle divinità che li investono del potere regale, si ipotizza che essi derivino da una doppia tradizione costruita al principio del V secolo a.C. nel momento in cui il Senato di Roma e Aristodemo di Cuma sono avversari in un pubblico processo per l'assegnazione dell'eredità di Tarquinio il Superbo; le parti in causa avrebbero, pertanto, utilizzato ricostruzioni genealogiche opposte tra loro perché riferite a diversi personaggi mitici che legittimassero le rispettive richieste di assegnazione di tale eredità.
In an attempt to assign an identity to the statue of a female deity armed the crowning acroterion of the Roman sanctuary of Fortuna and Mater Matuta in the building phase relevant to the activity of Tarquinius Superbus, the author identifies the compositional scheme of the entire group acroterial as presentation of the Corinthian myth of Ino and Melicertes, which is accompanied by the self-representation of the last ruler of Rome and the female deity of his personal power and protect the entire dynasty of Tarquini, family of Corinthian origin. It is therefore revisited the sources archaeological and literary about the nature of some Greek goddesses of Hesiod and the Homeric tradition in which we can recognize archaic features due to contamination with the Phoenician goddess Astarte, and this interaction is particularly profound for the figures of Astarte and Aphrodite in Corinth that only in the classical age of war and lose the attributes courotrophici to be allocated to different skills, but that in the proof of the Archaic period is a deity who plays a military role to protect the city and the dynasties that they oversee. Aspects eastern recognized to the cult of Aphrodite Fortuna-Roman might, therefore, result from a mediation due to the Greek religious culture rather than a direct contribution of Phoenician merchants in the area of the Forum Boarium. Around the grounds cult residing in the Roman heritage mitopoietico about the last sovereign of Rome and the gods who invest them with royal power, it is assumed that they stem from a double tradition built at the beginning of the fifth century BC when the Senate of Rome and Aristodemus of Cumae are opponents in a public process for the allocation of the legacy of Tarquinius Superbus, the parties would, therefore, used genealogical reconstructions opposed to each other because they refer to different mythical characters that legitimize their requests for allocation of this legacy.
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Книги з теми "Fortuna e Mater Matuta"

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Ricerche nell'area dei templi di Fortuna e Mater Matuta (Roma). Arcavacata di Rende (Cs): Università della Calabria, 2016.

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2

S. Omobono (Church : Rome, Italy), ed. Il viver quotidiano in Roma arcaica: Materiali dagli scavi del tempio arcaico nell'area sacra di S. Omobono. [Roma]: Procom, 1989.

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3

Nievo, Stanislao. Mater Matuta: Rievocazione storica della Madre Mediterranea. Venezia: Marsilio, 1998.

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4

Nievo, Stanislao. Mater Matuta: Rievocazione storica della Madre Mediterranea. Venezia: Marsilio, 1998.

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5

Antefixa Satricana: Sixth-century architectural terracottas from the sanctuary of Mater Matuta at Satricum (Le Ferriere). Assen, The Netherlands: Van Gorcum, 1987.

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6

Lulof, Patricia S. The ridge-pole statues from the late archaic temple at Satricum. Amsterdam: Thesis, 1996.

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Частини книг з теми "Fortuna e Mater Matuta"

1

DiLuzio, Meghan J. "Salian Virgins, Sacerdotes, and Ministrae." In A Place at the Altar. Princeton University Press, 2016. http://dx.doi.org/10.23943/princeton/9780691169576.003.0004.

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This chapter looks at sacerdotes (priestesses), particularly those associated with the public cults of Mars, Fortuna Muliebris, Bona Dea, Liber, Magna Mater, and Ceres. It also discusses the female support personnel. Without these women, many of whom were libertae (freedwomen) and servae publicae (public slaves), the ritual system would have ground to a halt. As a group, these priestesses and cultic assistants further complicate traditional accounts of Roman “priesthood” and confirm that women were involved in official religious service at nearly every level. Of all the priestesses under consideration in this chapter, the enigmatic saliae virgins (Salian Virgins) may be the most intriguing. The chapter analyzes how these priestesses dressed, where they sacrificed, and with whom they were associated in the ritual sphere.
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