Interpretatio Romana
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Interpretatio Romana
The goddess Isis (seated right) welcoming the Greek heroine Io into Egypt, as depicted in a Roman wall painting from Pompeii

Interpretatio graeca (Latin, "Greek translation") or "interpretation by means of Greek [models]" is a discourse[1] used to interpret or attempt to understand the mythology and religion of other cultures; a comparative methodology using ancient Greek religious concepts and practices, deities, and myths, equivalencies, and shared characteristics.

The phrase may describe Greek efforts to explain others' beliefs and myths, as when Herodotus describes Egyptian religion in terms of perceived Greek analogues, or when Dionysius of Halicarnassus and Plutarch document Roman cults, temples, and practices under the names of equivalent Greek deities. Interpretatio graeca may also describe non-Greeks' interpretation of their own belief systems by comparison or assimilation with Greek models, as when Romans adapt Greek myths and iconography under the names of their own gods.

Interpretatio romana is comparative discourse in reference to ancient Roman religion and myth, as in the formation of a distinctive Gallo-Roman religion. Both the Romans and the Gauls reinterpreted Gallic religious traditions in relation to Roman models, particularly Imperial cult.

Jan Assmann considers the polytheistic approach to internationalizing gods as a form of "intercultural translation":

The great achievement of polytheism is the articulation of a common semantic universe. ... The meaning of a deity is his or her specific character as it unfolded in myths, hymns, rites, and so on. This character makes a deity comparable to other deities with similar traits. The similarity of gods makes their names mutually translatable. ... The practice of translating the names of the gods created a concept of similarity and produced the idea or conviction that the gods are international.[2]

Pliny the Elder expressed the "translatability" of deities as "different names to different peoples" (nomina alia aliis gentibus).[3] This capacity made possible the religious syncretism of the Hellenistic era and the pre-Christian Roman Empire.

Examples

A Roman fresco from Herculaneum depicting Hercules (from Etruscan Hercle and ultimately Greek Heracles) and Achelous (patron deity of the Achelous River in Greece) from Greco-Roman mythology, 1st century AD

Herodotus was one of the earliest authors to engage in this form of interpretation. In his observations regarding the Egyptians, he establishes Greco-Egyptian equivalents that endured into the Hellenistic era, including Amon/Zeus, Osiris/Dionysus, and Ptah/Hephaestus. In his observations regarding the Scythians, he equates their queen of the gods, Tabiti, to Hestia, Papaios and Api to Zeus and Gaia respectively, and Argimpasa to Aphrodite Urania, whilst also claiming that the Scythians worshipped equivalents to Herakles and Ares, but which he doesn't name.

Some pairs of Greek and Roman gods, such as Zeus and Jupiter, are thought to derive from a common Indo-European archetype (Dyeus as the supreme sky god), and thus exhibit shared functions by nature. Others required more expansive theological and poetic efforts: though both Ares and Mars are war gods, Ares was a relatively minor figure in Greek religious practice and deprecated by the poets, while Mars was a father of the Roman people and a central figure of archaic Roman religion.

Some deities dating to Rome's oldest religious stratum, such as Janus and Terminus, had no Greek equivalent. Other Greek divine figures, most notably Apollo, were adopted directly into Roman culture, but underwent a distinctly Roman development, as when Augustus made Apollo one of his patron deities. In the early period, Etruscan culture played an intermediary role in transmitting Greek myth and religion to the Romans, as evidenced in the linguistic transformation of Greek Heracles to Etruscan Her[e]cle to Roman Hercules.

Interpretatio romana

The phrase interpretatio romana was first used by the Imperial-era historian Tacitus in the Germania.[4] Tacitus reports that in a sacred grove of the Nahanarvali, "a priest adorned as a woman presides, but they commemorate gods who in Roman terms (interpretatione romana) are Castor and Pollux."[5] Elsewhere,[6] he identifies the principal god of the Germans as Mercury, perhaps referring to Wotan.[7]

Gilt bronze head from the cult statue of Sulis Minerva from the Temple at Bath

Some information about the deities of the ancient Gauls (the continental Celts), who left no written literature other than inscriptions, is preserved by Greco-Roman sources under the names of Greek and Latin equivalents. A large number of Gaulish theonyms or cult titles are preserved, for instance, in association with Mars. As with some Greek and Roman divine counterparts, the perceived similarities between a Gallic and a Roman or Greek deity may reflect a common Indo-European origin.[8]Lugus was identified with Mercury, Nodens with Mars as healer and protector, Sulis with Minerva. In some cases, however, a Gallic deity is given an interpretatio romana by means of more than one god, varying among literary texts or inscriptions. Since the religions of the Greco-Roman world were not dogmatic, and polytheism lent itself to multiplicity, the concept of "deity" was often expansive, permitting multiple and even contradictory functions within a single divinity, and overlapping powers and functions among the diverse figures of each pantheon. These tendencies extended to cross-cultural identifications.[9]

In the Eastern empire, the Anatolian storm god with his double-headed axe became Jupiter Dolichenus, a favorite cult figure among soldiers. Roman scholars such as Varro interpreted the monotheistic god of the Jews into Roman terms as Caelus or Jupiter Optimus Maximus. Some Greco-Roman authors seem to have understood the Jewish invocation of Yahweh Sabaoth as Sabazius.

Interpretatio germanica

Interpretatio germanica is the practice by the Germanic peoples of identifying Roman gods with the names of Germanic deities. According to Rudolf Simek, this occurred around the 1st century AD, when both cultures came into closer contact. Some evidence for interpretatio germanica exists in the Germanic translations of the Roman names for the days of the week:

In most of the Romance languages, which derive from Latin, days of the week still preserve the names of the original Roman deities, such as the Italian for Tuesday, martedì (from the Latin Martis dies). This is also the case with Saturn in some West Germanic languages; such as the English "Saturday", the West Frisian Saterdei, the Low German Saterdag and the Dutch zaterdag all meaning Saturn's day.[10]

Simek emphasizes the paucity of evidence and notes that comparison with Roman gods is insufficient to reconstruct ancient Germanic gods and equate them definitively with those of later Norse mythology.[11]

Greco-Roman equivalents

The following is a list of Greek, Roman, Etruscan, Egyptian, and Phoenician equivalents, based on usage among the ancients themselves, supported by the analyses of modern scholars.[] "Equivalent" should not be taken to mean "the same god". For instance, when the myths or even cult practices of a particular Roman deity were influenced by the Greek or Etruscan tradition, the deity may have had an independent origin and a tradition that is culturally distinctive.

Greek Greek (Romanized) Roman Roman (Anglicized) Etruscan Egyptian Phoenician Parthian

(Hellenistic period)

Functions
Adonis Adonis Atunis Osiris Ad?n/Tammuz agriculture; resurrection
Amphitrite Salacia Hatmehit sea goddess
Ananke Necessitas force, constraint, necessity
Anemoi Venti Vayu-Vata winds
Aphrodite Venus Turan Hathor Astarte Anahita beauty; sex; love
? (Apoll?n) /
(Phoibos)
Apollo / Phoebus Apollo / Phoebus Aplu Horus / Ra Resheph Mithra light; prophecy; healing; plagues; music; poets
? Ares Mars Laran Anhur Verethragna war
? Artemis Diana Artume Bast Kotharat Drvaspa hunting, the hunt; wilderness, wild animals; virginity, childbirth; Diana: lit. heavenly or divine
(Askl?pios) Asclepius Aesculapius / Vejovis Vetis Imhotep Eshmun healing
(Ath?n?), (Ath?n?) Athena / Athene Minerva Menrva Neith Anat wisdom; strategy; the arts and crafts; weaving
? Atropos Morta Leinth Atropos: lit. inflexible; death
Boreas Aquilo Andas North Wind or Devouring One
? (Kharites) Charites Gratiae grace; splendor; festivity; charity
(Khar?n) Charon Charon Charun fierce, flashing, feverish gaze (eyes)
(Khl?ris) Chloris Flora Chloris: lit. greenish-yellow, pale green, pale, pallid, fresh; Flora: lit. flower
(Kl?th?) Clotho Nona spinning; thread
(Kronos) Cronus Saturnus Saturn Satre Geb El Time
(Kybel?) Cybele Magna Mater Magna Mater: lit. Great Mother
? Demeter Ceres Cels Isis Ashi grains, agricultural fertility; Demeter: lit. Earth Mother
(Dionysos) /
(Bakkhos)
Dionysus / Bacchus Liber / Bacchus Fufluns Osiris wine and winemaking; revelry; ecstasy; Liber: lit. the free one
? Enyo Bellona Sekhmet war
Eos Aurora / Matuta Thesan Tefnut dawn
? Erinyes Dirae / Furiae Furies Furies
? Eris Discordia Anat strife
? Eros Cupido / Amor Cupid sexual love
(Euros) Eurus Vulturnus East Wind
? Gaia / Gaea Terra / Tellus Cel Zam the earth
? (H?id?s) /
? (Plout?n)
Hades / Pluto Dis Pater / Pluto / Orcus Aita Anubis / Osiris Mot Angra Mainyu the underworld. Hades: lit. the unseen
(H?b?) Hebe Iuventas Juventas Renpet youth
(Hekat?) Hecate Trivia Heqet will; Hecate: trans. she who has power far off [12]
Helios Sol Usil Ra sun
(H?phaistos) Hephaestus Vulcanus Vulcan Sethlans Ptah Atar metalwork, forges; fire, lava
Hera Iuno Juno Uni Mut, Hathor Armaiti marriage, family
? (H?rakls) Heracles Hercules Hercle Heryshaf Melqart Rostam (Heracles) Heracles: lit. glory of Hera
Hermes Mercurius Mercury Turms Anubis, Thoth Shamash transitions; boundaries; thieves; travelers; commerce; Hermes: poss. "interpreter"; Mercurius: related to Latin "merx" (merchandise), "mercari" (to trade), and "merces" (wages)
? (Hesperos) Hesperus Vesper evening, supper, evening star, west[13]
Hestia Vesta hearth, fireplace, domesticity
Hygeia Salus health; cleanliness
Hypnos Somnus sleep
(Eir?n?) Irene Pax peace
? Iris Arcus / Iris Nut rainbow
Ianus Janus Ani beginnings; transitions; motion; doorways
? (Lakhesis) Lachesis Decima Lachesis: lit. disposer of lots; luck
? Leto Latona Demureness; mothers
(Moirai) Moirai / Moerae Parcae / Fatae Fates Apportioners
? Morpheus Morpheus Dreams
(Mousai) Musae Camenae Mus Music; inspiration
? Nike Victoria victory
(Notos) Notus Auster South Wind
(Nyx) Nyx Nox Nephthys night
Odysseus Ulixes / Ulysses Uthuze hero
(Palaim?n) Palaemon Portunus keys, doors; ports, harbors
Pan Faunus Phaon / Phaun Min nature, the wild
Persephone Proserpina Proserpine Persipnei poss. "to emerge"
? Pheme Fama fame; rumor
(Ph?sphoros) Phosphorus Lucifer Attar (god) lit. light bearer
Poseidon Neptunus Neptune Nethuns Apam Napat sea; water; horses; earthquakes
? (Priapos) Priapus Mutinus Mutunus fertility; livestock; gardens; male genitalia
Rhea Magna Mater / Ops
(See Cybele, above)
Nut Asherah Rhea: lit. flowing. Ops: lit. wealth, abundance, resources.
Selene Luna Losna Isis Mah moon
Silenos Solinus Selvans Silvanus: lit. of the woods
? Thanatos Mors Leinth, Charun Anubis Mot death
Themis Iustitia Justice law of nature
? (Tykh?) Tyche Fortuna Fortune Nortia luck, fortune
("Typhon") Typhoeus Typh Set "whirlwinds, storms, chaos, darkness"
? (Ouranos) Uranus Caelus Asman sky
Vertumnus Voltumna the seasons; change
? (Zephyros) Zephyrus / Zephyr Favonius West Wind; Favonius: lit. favorable
? Zeus Iuppiter / Iovis Jupiter / Jove Tinia Amun / Horus Baal Hammon / Dagon / Hadad Ohrmazd / Ahura Mazda Sky Father

Application to the Jewish religion

From the Roman point of view, it was natural to apply the above principle also to the Jewish God Jehovah and equate him with Jupiter. However, the Jews - unlike other people living under Roman rule - rejected out of hand any such attempt, regarding such an identification as the worst of sacrilege. This complete divergence of views was one of the factors contributing to the frequent friction between the Jews and the Roman Empire - for example, the Emperor Hadrian's decision to rebuild Jerusalem under the name of Aelia Capitolina, a city dedicated to Jupiter, precipitated the bloodbath of the Bar Kokhba revolt.

In late antiquity mysticism, the sun god Helios is sometimes equated to the Judeo-Christian God.[14]

In art

Examples of deities depicted in syncretic compositions by means of interpretatio graeca or romana:

See also

References

  1. ^ Characterized as "discourse" by Mark S. Smith, God in Translation: Deities in Cross-Cultural Discourse in the Biblical World (Wm. B. Eerdmans, 2008, 2010), p. 246.
  2. ^ Moses the Egyptian: The Memory of Egypt in Western Monotheism (Harvard University Press, 1997), pp. 44-54 (quotation p. 45), as cited by Smith, God in Translation, p. 39.
  3. ^ Pliny, Natural History 2.5.15.
  4. ^ Tacitus, Germania 43.
  5. ^ "Praesidet sacerdos muliebri ornatu, sed deos interpretatione romana Castorem Pollucemque memorant."
  6. ^ Tacitus, Germania 9.
  7. ^ Robert Leo Odom, ''Sunday in Roman Paganism'' (TEACH 2003 ISBN 978-1-57258242-2), pp. 251-252. Books.google.com. 2003-01-01. ISBN 9781572582422. Retrieved .
  8. ^ John T. Koch, "Interpretatio romana," in Celtic Culture: A Historical Encyclopedia (ABC-Clio, 2006), p. 974.
  9. ^ Koch, "Interpretatio romana," in Celtic Culture, pp. 974-975; Assmann, Moses the Egyptian, p. 45.
  10. ^ "Saturday". Online Etymological Dictionary. Retrieved 2019.
  11. ^ Simek, Rudolf. (2007) Translated by Angela Hall. Dictionary of Northern Mythology. D.S. Brewer, p. 174. ISBN 0-85991-513-1
  12. ^ "Henry George Liddell, Robert Scott, A Greek-English Lexicon, ^". Perseus.tufts.edu. Retrieved .
  13. ^ Collins Latin Dictionary plus Grammar, p. 231. ISBN 0-06-053690-X)
  14. ^ Eleni Pachoumi, The Religious and Philosophical Assimilation of Helios in the Greek Papyri

Further reading

  • Assmann, Jan (2008). "Translating Gods: Religion as a Factor of Cultural (Un)Translatability". In de Vries, Hent (ed.). Religion: Beyond a Concept. Fordham University Press. ISBN 9780823227242.
  • Pakkanen, Petra (1996). Interpreting Early Hellenistic Religion: A Study Based on the Mystery Cult of Demeter and the Cult of Isis. Foundation of the Finnish Institute at Athens. ISBN 978-951-95295-4-7.

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