Fanny Dolansky
Biographic Data
| ID | 1236903 |
|---|---|
| NAME | Fanny Dolansky |
| GIVEN NAMES | Fanny |
| FAMILY NAME | Dolansky |
| SIGNATURE | DOLANSKY F |
| AFFILIATIONS | Brock University [email protected] |
| VERIFIED | No |
| TOTAL WORKS | 11 |
| TOTAL CITATIONS | 9 |
| WORKS AS AUTHOR | 11 |
| WORKS AS EDITOR | 0 |
| FIRST PUBLICATION YEAR | 2008 |
| LATEST PUBLICATION YEAR | 2022 |
| H-INDEX | 2 |
Religion and Divination at Court
In monarchical courts, religious rituals and celebrations have often been crucial moments bringing courtiers into contact with the monarch and society at large. There was no specific ‘court religion’ at the Roman court; rather, the household religious practices of emperors and resident members of his court were not differentiated from those in aristocratic households, and individual emperors and courtiers could choose their cult practices. Howeve…
Rituals and Ceremonial
The texts and images in this chapter illustrate events involving the Roman imperial court that can be regarded as rituals. These included regular occurrences that took place on a daily or near-daily basis, such as the salutatio , dinners, and religious sacrifices. They also included special occasions like festivals, diplomatic receptions, lavish banquets, and the acclamation of a new emperor. Some of these events occurred in court spaces, and inv…
Regal Resonances
Through a network of verbal echoes and allusions, Ovid invites readers to forge connections between three events disparate in time and in their placement in the Fasti: the rape and suicide of Lucretia (2.685-852); the death of Remus (4.807-62); and the murder of Servius Tullius (6.585-636). The many lexical and thematic correspondences between these regal narratives have largely gone unnoticed yet combine to offer powerful statements about the re…
Rape, the Family, and the “Father of the Fatherland” in Ovid, Fasti 2
Vesta and Vestals
Vesta was a Roman goddess primarily associated with the hearth both domestically and publicly in her temple in the Forum Romanum tended by her priestesses, the six Vestal Virgins.
Caristia
Celebrated on February 22, this family festival, also called Cara Cognatio (“Dear Kinsmen”), immediately followed the Parentalia. Relatives gathered for a feast, believing commensality could mend strained relationships (Val. Max. 2.1.8), and exchanged gifts, sometimes also with friends (Martial 9.54, 9.55). Ideally, the celebration was marked by the presence of the goddess Concordia and absence of dysfunctional relations (Ov. Fast . 2.623–32). By…
Parentalia
Also referred to as dies Parentales and dies ferales (“days for the commemoration of the dead” and “days of the dead,” Ov. Fast . 2.548, 2.34), the Parentalia spanned nine days (February 13 to 21) devoted to honoring deceased kin, and was the first of two festivals for the family dead.
Matronalia
The Matronalia on March 1, sometimes labelled a “women's festival” (Wissowa 1912: 185; Scullard 1981: 87) due to the prominence of women in the rites and its perceived origins in their actions during the Sabine War (Ov. Fast . 3.179–232; Plut. Rom . 21.1) is better characterized as a domestic celebration.
Reconsidering the Matronalia and Women’s Rites
Scholars have long contended that the Matronalia was a “women’s festival,” dominated by matrons’ rites to Juno Lucina at her temple on the Esquiline hill. This paper challenges standard interpretations and argues that the Matronalia was much more comprehensive. A reexamination of evidence for the festival’s participants and distinct components reveals its significance as a family observance that contributed to the welfare of the domus as a whole.…
Honouring the Family Dead on the Parentalia
This paper analyzes literary, epigraphic, and archaeological evidence for the Parentalia to reveal the significance of these rites in honour of deceased kin. It demonstrates that the festival was widely observed by different social strata and posits a combination of duty and devotion as motivating factors behind its longevity
Togam virilem sumere
Reconsidering the Matronalia and Women’s Rites
Scholars have long contended that the Matronalia was a “women’s festival,” dominated by matrons’ rites to Juno Lucina at her temple on the Esquiline hill. This paper challenges standard interpretations and argues that the Matronalia was much more comprehensive. A reexamination of evidence for the festival’s participants and distinct components reveals its significance as a family observance that contributed to the welfare of the domus as a whole.…
Honouring the Family Dead on the Parentalia
This paper analyzes literary, epigraphic, and archaeological evidence for the Parentalia to reveal the significance of these rites in honour of deceased kin. It demonstrates that the festival was widely observed by different social strata and posits a combination of duty and devotion as motivating factors behind its longevity
Togam virilem sumere
Reconsidering the Matronalia and Women’s Rites
Scholars have long contended that the Matronalia was a “women’s festival,” dominated by matrons’ rites to Juno Lucina at her temple on the Esquiline hill. This paper challenges standard interpretations and argues that the Matronalia was much more comprehensive. A reexamination of evidence for the festival’s participants and distinct components reveals its significance as a family observance that contributed to the welfare of the domus as a whole.…
Honouring the Family Dead on the Parentalia
This paper analyzes literary, epigraphic, and archaeological evidence for the Parentalia to reveal the significance of these rites in honour of deceased kin. It demonstrates that the festival was widely observed by different social strata and posits a combination of duty and devotion as motivating factors behind its longevity
Vesta and Vestals
Vesta was a Roman goddess primarily associated with the hearth both domestically and publicly in her temple in the Forum Romanum tended by her priestesses, the six Vestal Virgins.
Caristia
Celebrated on February 22, this family festival, also called Cara Cognatio (“Dear Kinsmen”), immediately followed the Parentalia. Relatives gathered for a feast, believing commensality could mend strained relationships (Val. Max. 2.1.8), and exchanged gifts, sometimes also with friends (Martial 9.54, 9.55). Ideally, the celebration was marked by the presence of the goddess Concordia and absence of dysfunctional relations (Ov. Fast . 2.623–32). By…
Parentalia
Also referred to as dies Parentales and dies ferales (“days for the commemoration of the dead” and “days of the dead,” Ov. Fast . 2.548, 2.34), the Parentalia spanned nine days (February 13 to 21) devoted to honoring deceased kin, and was the first of two festivals for the family dead.
Matronalia
The Matronalia on March 1, sometimes labelled a “women's festival” (Wissowa 1912: 185; Scullard 1981: 87) due to the prominence of women in the rites and its perceived origins in their actions during the Sabine War (Ov. Fast . 3.179–232; Plut. Rom . 21.1) is better characterized as a domestic celebration.
Rape, the Family, and the “Father of the Fatherland” in Ovid, Fasti 2
Regal Resonances
Through a network of verbal echoes and allusions, Ovid invites readers to forge connections between three events disparate in time and in their placement in the Fasti: the rape and suicide of Lucretia (2.685-852); the death of Remus (4.807-62); and the murder of Servius Tullius (6.585-636). The many lexical and thematic correspondences between these regal narratives have largely gone unnoticed yet combine to offer powerful statements about the re…
Religion and Divination at Court
In monarchical courts, religious rituals and celebrations have often been crucial moments bringing courtiers into contact with the monarch and society at large. There was no specific ‘court religion’ at the Roman court; rather, the household religious practices of emperors and resident members of his court were not differentiated from those in aristocratic households, and individual emperors and courtiers could choose their cult practices. Howeve…
Rituals and Ceremonial
The texts and images in this chapter illustrate events involving the Roman imperial court that can be regarded as rituals. These included regular occurrences that took place on a daily or near-daily basis, such as the salutatio , dinners, and religious sacrifices. They also included special occasions like festivals, diplomatic receptions, lavish banquets, and the acclamation of a new emperor. Some of these events occurred in court spaces, and inv…
Art (9 works) · History (9 works) · Classical Antiquity Studies (8 works) · Historical and Religious Studies of Rome (4 works) · Ancient history (3 works) · Genealogy (3 works) · Law (3 works) · Political science (3 works) · Aesthetics (2 works) · Ancient and Medieval Archaeology Studies (2 works)