Today’s book was an interesting scholarly read–not interesting for the reasons I’d been expecting, but for its perspective! Today we’re talking about Pantheon: A New History of Roman Religion, by Jorg Rupke.

For us non-scholars, when we think of ancient Roman religion, we might think of dramatic stories about Jupiter or Mars (or really any planetoid name you can think of, haha). We also might think of early Greek religion, on which many of those stories are based. I know I was expecting stories of squabbling deities and spheres of influence, myself. However, Pantheon had a different focus entirely. From the very first sentence, its intention is clear:

It is the intention of this book to tell the story of an upheaval epochal in its impact.

Rupke, p. 1

We don’t often read the phrase “upheaval epochal in its impact”–basically, it means a really really really big change. And that’s exactly what this book does–which is worth saying, because not every book lives up to its introductory hyperboles! Rupke goes on to explain:

To put it succinctly: we will describe how from a world in which one practiced rituals, there emerged a world of religions, to which one could belong.

Rupke, P. 1

I chose to highlight this introduction–twice–because it fascinated me that much. In researching folklore and spirits and mythical creatures and ancient religions, I’ve often come across this idea before: that ancient people approached their stories and religion differently than we do today. I could never quite put my finger on it as well as Rupke does in the above quote, though. Ancient religion and belief was something you do. Today, it’s more often something you learn and discuss and perhaps join.

In the beginning was the house. And the house was inhabited: not by a god, but by people; and not by many people.

Rupke, P. 24

Basically, Rupke’s point is that religion began (thousands of years ago) as a home or family affair, with daily practices or “rituals” for personal communication with deities or divine forces. From there, he traces how Roman religion developed–temples grew, then priests to tend the temples, then writing about religion, then national identification with religion. The narrative is very compelling–though admittedly very dense. Although Rupke focuses exlusively on Roman religion, he does make note that:

That storytelling was (and still is!) important everywhere does not mean . . . that a particular story was everywhere the same.

Rupke, P. 104

That is to say, the book goes into details of trends in different areas of Rome, and considers many different kinds of evidence. It does end up feeling like a pretty hefty tome, but if you’re interested in Roman or religious history, don’t be too intimidated: at least 100 pages are just endnotes! 😉

This book has narrated a history. A world in which religion was an activity became a world in which it was possible to possess religious knowledge and belong to one of several religions.

Rupke, P. 386

Rupke’s narrative ends with the fourth century AD, so, still a long time ago. And while it isn’t the up-close look at Roman deities I might have expected, it still gave me a lot of food for thought. If you come across it one day and you want to watch the religious sphere unfold, then by all means, give this book a try!

Official Citation

Rupke, Jorg. Pantheon: A New History of Roman Religion. Translated by David M. B. Richardson. Princeton: Princeton University Press, 2018.

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