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The rome republic short answer
The rome republic short answer
The Roman Republic
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There is almost no question that the lifeblood of the Roman state was war, and that the decisions made by Roman politicians were usually in the interest of keeping this blood flowing. Through all of the endless warfare Rome managed to conquer most of the territory surrounding the Mediterranean Sea, and ruled most of this large swath of land by the proxy of co-opted local elites. Therefore it is difficult to imagine how Rome managed to keep its citizenry in check without instilling a powerful sense of fear in them. Despite being such a war like nation the Romans did not run a police state. They did brutally police their citizenry when they saw a threat to the state from within regarding cult like behavior from religions they would have considered strange. Enter Livy and the Senatus consultum de Bacchanalibus of 186BCE. Livy was an historian who was living during the Augustan period of Rome, and is widely considered the chief source of information when it comes to the Bacchanalia. Livy was clearly no big fan of the idea of Bacchanalia as he writes: “To their religious performances were added the pleasures of wine and feasting, to allure a greater number of proselytes. When wine, lascivious discourse, night, and the intercourse of the sexes had extinguished every sentiment of modesty, then debaucheries of every kind began to be practiced, as every person found at hand that sort of enjoyment to which he was disposed by the passion predominant in his nature.” Aside from the likely Roman sentiment toward Bacchanalia, Livy’s testimony gives some background into what the religion was like. They were probably a bunch of sex crazed drunkards whom lived with a very loose moral code. A religion like Bacchanalia that is based on wine and ... ... middle of paper ... ... crime other than getting them to admit it? Furthermore the litmus test was obviously weak or non-existent when it came to determining whether or not someone would be a Bacchanalian as well considering it involved a reward for all those whom were turned in. Between Pliny’s letter and Livy’s account it’s pretty easy to get the impression that Romans were fairly tolerant of many different religions up until they got in the way. The Christians were simply in the wrong place at the wrong time, and doing the wrong things. The Bacchanalians were converting elites with a religion that the Romans considered unsavory to say the least. Both the Christians and the Bacchanalians suffered horrendously at the hands of the Roman authorities, and it goes to show that they were only going to tolerate so much from either group before going out on a witch hunt for them.
In 1348, religious authorities determined that the immodest behavior of certain groups led to outbreaks of ubiquitous plague. The tendency to regard indecency as the cause of plague is displayed in records of the day. Henry Knighton’s description of a guilty crowd attending the tournaments is a telling example. He laments that, “they spent and wasted their goods, and (according to the common report) abused their bodies in wantonness and scurrilous licentiousness. They neither feared God nor blushed at the criticism of the people, but took the marriage bond lightly and were deaf to the demands of modesty” (130). As one can gather from this passage, the 1348 religi...
Salem Village, a small town in Massachusetts, is a very peaceful society. There are small fights, like when half of the village agreed to have a church there and half of the hoi polloi who doesn’t like the idea. Still, it was a very tranquil village. People there are Puritans. Puritans are strict Christian believers. They believe that women and children are to be seen, not heard. They believe that the devils and witches have specters, and specters can attack people. Puritans blame bad crops, death of others, and dreadful events on witches. It was still a halcyon village, until in 1692, when madness arrived in Salem Village, Massachusetts.
Some people say that the Salem Witch Trials were less a religious persecution than economic in purpose, using religion as a guise to gain property. I believe that the Salem witch trials were less a religious persecution than economical. I believe this for several reasons; one being that the accused witches were using their witchcraft on other people in the town and it was affecting them. Many people were accused of performing witchcraft and were persecuted for doing so. But I believe that people in towns accused others of "witchcraft" whenever something went wrong, because "witchcraft" was such a common thing back than. When the witches that were accused of this so called witchcraft, usually the rest of their family, if they had one, would have to sell their house and this gave the people in the town more land and gave other people outside of the town to move into the town. Since there were two distinct parts to Salem, it is believed that the rich people of Salem accused the poorer people so they could take over their land.
As flawed people, achieving perfection is an impossible task. Yet, despite this inevitability, individuals strive for perfection only to reveal and witness imperfections. The Puritan lifestyle attempted to achieve this unattainable mission by setting strict morals upon the people of Salem, Massachusetts, however they struggled to do so. Salem faced a major change as a result of the Puritan ambition. Because of their thought on the ideal community as a straitlaced society, those who portrayed an imperfect model were to be isolated. Suspicion flooded the holy Puritan town, and led to accusations of innocent people. After a close analysis, it may be relevant to look at the Puritan belief system as a possible catalyst for the events that occurred during the Salem witch trials.
American history is a collaboration of all of the wonderful events and the not so successful ones that make up this great country that we call the United States. Records of this fabulous nation date back all the way to dates way before our original founding fathers. However, few episodes of American history have aroused such intense and continuing interest ad the trials and executions for the witchcraft which occurred in Salem Massachusetts in 1692. Historians have scrutinized the event from many perspectives; novelists and playwright from Nathaniel Hawthorne to Arthur Miller have capitalized upon its inherent dramatic possibilities. The value, then, of a collection of primary documents relating to this event would seem to be clear, or would it.
In 1692 everyone was sure that the Devil had come to Salem when young girls started screaming, barking like dogs and doing strange dances in the woods. The Salem Witch Trials originated in the home of Salem's reverend Samuel Parris, who had a slave from the Caribbean named Tibuta. Tibuta would tell stories about witchcraft back from her home. In early 1692 several of Salem's teenage girls began gathering in the kitchen with Tibuta. When winter turned to spring many Salem residents were stunned at the acts and behaviors of Tibuta's young followers. It was said that in the woods nearby they danced a black magic dance, and several of the girls would fall on the floor screaming uncontrollably. These behaviors soon began to spread across Salem. This soon led to ministers from nearby communities coming to Salem to lend their advice on the matter. Many believed that the girls were bewitched. It is believed that the young girls accusations began the Salem witch trials, and they would gather at reverend Parris's house to play fortune-telling games with magic and with Tibuta. One of the games was for them to crack a raw egg into a glass of water and see what shape it made in the glass.
During the early winter of 1692 two young girls became inexplicably ill and started having fits of convulsion, screaming, and hallucinations. Unable to find any medical reason for their condition the village doctor declared that there must be supernatural forces of witchcraft at work. This began an outbreak of hysteria that would result in the arrest of over one hundred-fifty people and execution of twenty women and men. The madness continued for over four months.
...th by crushing rocks. Even though the trials were over, there were still lots of people who couldn't pay for their release because they didn't have enough money. The law stated that prisoners had to pay for their food and board before they could be released. Even those who did get out of jail lost all of their land to the government.
“Marry, sir, nose-painting, sleep, and urine. Lechery, sir, it provokes and unprovokes. It provokes the desire, but it takes away the performance. Therefore, much drink may be said to be an equivocator with lechery. It makes him, and it mars him; it sets him on, and it takes him off; it persuades him, and disheartens him; makes him stand to and not stand to; in conclusion, equivocates him in a sleep, and, giving him the lie, leaves him.” (2.3.27-35) (pg 61)
Evaluate the role of gender in early modern witch-hunting. During the early modern period Europe experienced a phase of vicious prosecution of the people accused of the crime of ‘Witchcraft.’ There has been an estimated death toll of up to 50,000 people during these Witch-hunt crazes, although the exact figures are unknown. What is known is that overall 75-80% of those accused were women, although this varies in different states.
Christianity, originally, was thought of as an outsider religion, and wasn’t accepted by most Romans. The Romans could learn to live with other religions, but not when they were harmful to public order. At one point, Romans viewed it to be just that. Christians tended ...
It even states within the Bible, "You shall not let a sorceress live," (Exodus 22:17).
There are many political, economic, sociological causes to the growth and expansion of the Roman republic and later the Roman Empire, but one major factor of expansion that the Romans are most famous for is there Army. There Army was famous for their harsh discipline amongst their own ranks and there mercifulness brutality amongst their enemies. According to our text Roman warfare was characterized by great ferocity and the Roman pursuit of victory was relentless. The Romans had a pragmatic view towards atrocity and massacre that viewed almost any act as justifiable if it eased the path of victory (Goldsworthy 2000) p. 24. The hoplite phalanx which originated by the Greeks and later adopted by the Roman army, demanded great discipline and adherence to orders in order for this group of soldiers...
In particular, he examines how the “slow formation in antiquity of a hermeneutics of the self” (pg. 6) set the process for morality being conceived of having a fundamental relationship with human self-formation as an ethical subject (pg. 28). In order to demonstrate his thesis that there is a relationship of transfer of the ideas and practices that posit the individual as an ethical subject of sexual conduct between classical antiquity and Christianity (pg. 32), Foucault presents a number of textual examples from Greek philosophers and medical practitioners from the 4th Century BC (pg. 12). He structures his genealogy through engagement with and discussion of these texts, which he examines using the baseline notion of pleasure. In this historical analysis, he attempts to reveal the authors’ and texts’ attitudes towards sexuality as a domain of
Dever (1996) recounts that attitudes towards prostitution in the medieval period shifted “away from the strict condemnation and uncompromising intolerance of prostitution by the early Church Fathers to a view of a accommodation” (p. 39). This shift in thinking did not dissuade society from viewing prostitutes as sexual temptresses. It did, however, recognize the prostitute’s function in society. St. Thomas Aquinas justified this function using St. Augustine’s De ordine. “Accordingly in human government also, those who are in authority rightly tolerate certain evils, lest certain goods be lost, or certain evils be incurred: thus Augustine says [De ordine 2.4]: If you do away with harlots, the world will be convulsed with lust” (Dever, 1996, p. 43). Prostitutes were thus a necessary evil, entities that prevented society from being consumed by lust for worldly pleasures. This rationale perhaps contributed towards the doctrinal shift regarding