Fall of the Western Roman Empire
The Fall of the Western Roman Empire was the process of decline in the Western Roman Empire in which the Empire failed to enforce its rule, its vast territory was divided into several successor polities. The Roman Empire lost the strengths that had allowed it to exercise effective control over its Western provinces. Increasing pressure from invading barbarians outside Roman culture contributed to the collapse; the reasons for the collapse are major subjects of the historiography of the ancient world and they inform much modern discourse on state failure. Relevant dates include 117 CE, when the Empire was at its greatest territorial extent, the accession of Diocletian in 284. Irreversible major territorial loss, began in 376 with a large-scale irruption of Goths and others. In 395, after winning two destructive civil wars, Theodosius I died, leaving a collapsing field army and the Empire, still plagued by Goths, divided between the warring ministers of his two incapable sons. Further barbarian groups crossed the Rhine and other frontiers, like the Goths were not exterminated, expelled or subjugated.
The armed forces of the Western Empire became few and ineffective, despite brief recoveries under able leaders, central rule was never consolidated. By 476 when Odoacer deposed Romulus Augustulus, the Western Roman Emperor wielded negligible military, political, or financial power and had no effective control over the scattered Western domains that could still be described as Roman. Barbarian kingdoms had established their own power in much of the area of the Western Empire. While its legitimacy lasted for centuries longer and its cultural influence remains today, the Western Empire never had the strength to rise again; the Eastern Empire survived, though lessened in strength remained for centuries an effective power of the Eastern Mediterranean. While the loss of political unity and military control is universally acknowledged, the Fall is not the only unifying concept for these events. Since 1776, when Edward Gibbon published the first volume of his The History of the Decline and Fall of the Roman Empire and Fall has been the theme around which much of the history of the Roman Empire has been structured.
"From the eighteenth century onward," historian Glen Bowersock wrote, "we have been obsessed with the fall: it has been valued as an archetype for every perceived decline, hence, as a symbol for our own fears." The Fall is not the only unifying concept for these events. The Fall of the Western Roman Empire was the process; the loss of centralized political control over the West, the lessened power of the East, are universally agreed, but the theme of decline has been taken to cover a much wider time span than the hundred years from 376. For Cassius Dio, the accession of the emperor Commodus in 180 CE marked the descent "from a kingdom of gold to one of rust and iron", while Gibbon began his narrative of decline from the reign of Commodus, after a number of introductory chapters. Arnold J. Toynbee and James Burke argue that the entire Imperial era was one of steady decay of institutions founded in republican times, while Theodor Mommsen excluded the imperial period from his Nobel Prize-winning History of Rome.
As one convenient marker for the end, 476 has been used since Gibbon, but other key dates for the fall of the Roman Empire in the West include the Crisis of the Third Century, the Crossing of the Rhine in 406, the sack of Rome in 410, the death of Julius Nepos in 480. Gibbon gave a classic formulation of reasons, he began an ongoing controversy by attributing a significant role to Christianity in the Western Roman Empire's fall, no longer accepted by modern Roman historians. However, he did give great weight to other causes of internal decline as well and to the attacks from outside the Empire; the story of its ruin is obvious. The victorious legions, who, in distant wars, acquired the vices of strangers and mercenaries, first oppressed the freedom of the republic, afterwards violated the majesty of the purple; the emperors, anxious for their personal safety and the public peace, were reduced to the base expedient of corrupting the discipline which rendered them alike formidable to their sovereign and to the enemy.
Alexander Demandt enumerated 210 different theories on why Rome fell, new ideas have emerged since. Historians still try to analyze the reasons for loss of political control over a vast territory. Comparison has been made with China after the end of the Han dynasty, which re-established unity under the Sui dynasty while the Mediterranean world remained politically disunited. From at least the time of Henri Pirenne scholars have described a continuity of Roman culture and political legitimacy long aft
Augustus was a Roman statesman and military leader, the first emperor of the Roman Empire, reigning from 27 BC until his death in AD 14. His status as the founder of the Roman Principate has consolidated an enduring legacy as one of the most effective and controversial leaders in human history; the reign of Augustus initiated an era of relative peace known as the Pax Romana. The Roman world was free from large-scale conflict for more than two centuries, despite continuous wars of imperial expansion on the Empire's frontiers and the year-long civil war known as the "Year of the Four Emperors" over the imperial succession. Augustus was born Gaius Octavius Thurinus into an old and wealthy equestrian branch of the plebeian gens Octavia, his maternal great-uncle Julius Caesar was assassinated in 44 BC, Octavius was named in Caesar's will as his adopted son and heir. Along with Mark Antony and Marcus Lepidus, he formed the Second Triumvirate to defeat the assassins of Caesar. Following their victory at the Battle of Philippi, the Triumvirate divided the Roman Republic among themselves and ruled as military dictators.
The Triumvirate was torn apart by the competing ambitions of its members. Lepidus was driven into exile and stripped of his position, Antony committed suicide following his defeat at the Battle of Actium by Octavian in 31 BC. After the demise of the Second Triumvirate, Augustus restored the outward façade of the free Republic, with governmental power vested in the Roman Senate, the executive magistrates, the legislative assemblies. In reality, however, he retained his autocratic power over the Republic as a military dictator. By law, Augustus held a collection of powers granted to him for life by the Senate, including supreme military command, those of tribune and censor, it took several years for Augustus to develop the framework within which a formally republican state could be led under his sole rule. He rejected monarchical titles, instead called himself Princeps Civitatis; the resulting constitutional framework became known as the Principate, the first phase of the Roman Empire. Augustus enlarged the Empire, annexing Egypt, Pannonia and Raetia, expanding possessions in Africa, completing the conquest of Hispania, but suffered a major setback in Germania.
Beyond the frontiers, he secured the Empire with a buffer region of client states and made peace with the Parthian Empire through diplomacy. He reformed the Roman system of taxation, developed networks of roads with an official courier system, established a standing army, established the Praetorian Guard, created official police and fire-fighting services for Rome, rebuilt much of the city during his reign. Augustus died in AD 14 at the age of 75 from natural causes. However, there were unconfirmed rumors, he was succeeded as emperor by his adopted son Tiberius. As a consequence of Roman customs and personal preference, Augustus was known by many names throughout his life: Gaius Octavius Thurinus: He received his birth name, after his biological father, in 63 BC. "Gaius" was his praenomen, "Octavius" was his nomen, "Thurinus" was his cognomen. His rival Mark Antony used the name "Thurinus" as an insult, to which Augustus replied, surprised that "using his old name was thought to be an insult".
Gaius Julius Caesar: After he was adopted by Julius Caesar, he adopted Caesar's name in accordance with Roman naming conventions. While he dropped all references to the gens Octavia, people colloquially added the epithet Octavianus to his legal name, either to differentiate him from his adoptive father or to highlight his more modest origins. Modern historians refer to him using the anglicized form "Octavian" between 44 BC and 27 BC. Gaius Julius Caesar Divi Filius: Two years after his adoption, he founded the Temple of Caesar additionally adding the title Divi Filius to his name in attempt to strengthen his political ties to Caesar's former soldiers, following the deification of Caesar. Imperator Caesar Divi Filius: From 38 BC, Octavian opted to use Imperator, the title by which troops hailed their leader after military success, his name is translated as "Commander Caesar, Son of the Divine". Imperator Caesar Divi Filius Augustus: Following his 31 BC defeat of Mark Antony and Cleopatra on his own insistence, the Roman Senate granted him the additional name, "Augustus", which he added to his previous names thereafter.
Historians use this name to refer to him from 27 BC until his death in AD 14. While his paternal family was from the town of Velletri 40 kilometres from Rome, Augustus was born in the city of Rome on 23 September 63 BC, he was born at Ox Head, a small property on the Palatine Hill close to the Roman Forum. He was given the name Gaius Octavius Thurinus, his cognomen commemorating his father's victory at Thurii over a rebellious band of slaves. Suetonius wrote: "There are many indications that the Octavian family was in days of old a distinguished one at Velitrae; this man was leader in a war with a neighbouring town..." Due to the crowded nature of Rome at the time, Octavius was taken to his father's home village at Velletri to be raised. Octavius mentions his father's equestrian family only in his memoirs, his paternal great-grandfather Gaius Octavius was a military tribune in Sicily during the Second Punic War. His grandfather had served in several lo
In Greco-Roman mythology, Aeneas was a Trojan hero, the son of the prince Anchises and the goddess Aphrodite. His father was a first cousin of King Priam of Troy, making Aeneas a second cousin to Priam's children, he is mentioned in Homer's Iliad. Aeneas receives full treatment in Roman mythology, most extensively in Virgil's Aeneid, where he is cast as an ancestor of Romulus and Remus, he became the first true hero of Rome. Snorri Sturluson identifies him with the Norse Æsir Vidarr. Aeneas is the Latin spelling of Greek Αἰνείας. In the Homeric Hymn to Aphrodite, Aeneas is first introduced with Aphrodite naming him Αἰνείας for the αὶνóν ἄχος he caused her, where Aineías derives from the adjective αὶνóν, it is a popular etymology for the name exploited by Homer in the Iliad. In the Medieval period there were writers who held that, because the Aeneid was written by a philosopher it is meant to be read philosophically; as such, in the "natural order", the meaning of Aeneas' name combines Greek ennos and demas, which becomes ennaios, meaning "in-dweller".
However, there is no certainty regarding the origin of his name. In imitation of the Iliad, Virgil borrows epithets of Homer. Though he borrows many, Virgil pius; the epithets applied by Virgil are an example of an attitude different from that of Homer, for whilst Odysseus is poikilios, Aeneas is described as pius, which conveys a strong moral tone. The purpose of these epithets seems to enforce the notion of Aeneas' divine hand as father and founder of the Roman race, their use seem circumstantial: when Aeneas is praying he refers to himself as pius, is referred to as such by the author only when the character is acting on behalf of the gods to fulfill his divine mission. Aeneas is called pater when acting in the interest of his men; the story of the birth of Aeneas is told in one of the major Homeric Hymns. Aphrodite has caused Zeus to fall in love with mortal women. In retaliation, Zeus puts desire in her heart for Anchises, tending his cattle among the hills near Mount Ida; when Aphrodite sees him she is smitten.
She appears before him. He is overcome by her beauty, believing that she is a goddess, but Aphrodite identifies herself as a Phrygian princess. After they make love, Aphrodite reveals her true identity to him and Anchises fears what might happen to him as a result of their liaison. Aphrodite assures him that he will be protected, tells him that she will bear him a son to be called Aeneas. However, she warns him; when Aeneas is born, Aphrodite takes him to the nymphs of Mount Ida. She directs them to raise the child to age five take him to Anchises. According to other sources, Anchises brags about his encounter with Aphrodite, as a result is struck in the foot with a thunderbolt by Zeus. Thereafter he is lame in that foot. Aeneas is a minor character in the Iliad, where he is twice saved from death by the gods as if for an as-yet-unknown destiny, but is an honorable warrior in his own right. Having held back from the fighting, aggrieved with Priam because in spite of his brave deeds he was not given his due share of honour, he leads an attack against Idomeneus to recover the body of his brother-in-law Alcathous at the urging of Deiphobus.
He is the leader of the Trojans' Dardanian allies, as well as a second cousin and principal lieutenant of Hector, son of the Trojan king Priam. Aeneas's mother Aphrodite comes to his aid on the battlefield, he is a favorite of Apollo. Aphrodite and Apollo rescue Aeneas from combat with Diomedes of Argos, who nearly kills him, carry him away to Pergamos for healing. Poseidon, who favors the Greeks, comes to Aeneas's rescue after he falls under the assault of Achilles, noting that Aeneas, though from a junior branch of the royal family, is destined to become king of the Trojan people. Bruce Louden presents Aeneas as a "type" in the tradition of Utnapishtim and Philemon, Lot. Apollodorus explains that "...the Greeks let him alone on account of his piety". The Roman mythographer Gaius Julius Hyginus in his Fabulae credits Aeneas with killing 28 enemies in the Trojan War. Aeneas appears in the Trojan narratives attributed to Dares Phrygius and Dictys of Crete The history of Aeneas was continued by Roman authors.
One influential source was the account of Rome's founding in Cato the Elder's Origines. The Aeneas legend was well known in Virgil's day and appeared in various historical works, including the Roman Antiquities of the Greek historian Dionysius of Halicarnassus, Ab Urbe Condita by Livy, Gnaeus Pompeius Trogus; the Aeneid explains that Aeneas is one of the few Trojans who were not killed or enslaved when Troy fell. Aeneas, after being commanded by the gods to flee, gathered a group, collectively known as the Aeneads, who traveled to Italy and became progenitors of Romans; the Aeneads included Aeneas's trumpeter Misenus, his father Anchises, his friends Achates and Acmon, the healer Iapyx, the helmsman Pal
The Aeneid is a Latin epic poem, written by Virgil between 29 and 19 BC, that tells the legendary story of Aeneas, a Trojan who travelled to Italy, where he became the ancestor of the Romans. It comprises 9,896 lines in dactylic hexameter; the first six of the poem's twelve books tell the story of Aeneas's wanderings from Troy to Italy, the poem's second half tells of the Trojans' victorious war upon the Latins, under whose name Aeneas and his Trojan followers are destined to be subsumed. The hero Aeneas was known to Greco-Roman legend and myth, having been a character in the Iliad. Virgil took the disconnected tales of Aeneas's wanderings, his vague association with the foundation of Rome and his description as a personage of no fixed characteristics other than a scrupulous pietas, fashioned the Aeneid into a compelling founding myth or national epic that tied Rome to the legends of Troy, explained the Punic Wars, glorified traditional Roman virtues, legitimized the Julio-Claudian dynasty as descendants of the founders and gods of Rome and Troy.
The Aeneid is regarded as Virgil's masterpiece and one of the greatest works of Latin literature. The Aeneid can be divided into two halves based on the disparate subject matter of Books 1–6 and Books 7–12; these two halves are regarded as reflecting Virgil's ambition to rival Homer by treating both the Odyssey's wandering theme and the Iliad's warfare themes. This is, however, a rough correspondence, the limitations of which should be borne in mind. Virgil begins his poem with a statement of his theme and an invocation to the Muse, falling some seven lines after the poem's inception, he explains the reason for the principal conflict in the story: the resentment held by the goddess Juno against the Trojan people. This is consistent with her role throughout the Homeric epics. In the manner of Homer, the story proper begins in medias res, with the Trojan fleet in the eastern Mediterranean, heading in the direction of Italy; the fleet, led by Aeneas, is on a voyage to find a second home. It has been foretold that in Italy he will give rise to a race both noble and courageous, a race which will become known to all nations.
Juno is wrathful, because she had not been chosen in the judgment of Paris, because her favorite city, will be destroyed by Aeneas's descendants. Ganymede, a Trojan prince, was chosen to be the cupbearer to her husband, Jupiter—replacing Juno's daughter, Hebe. Juno proceeds to Aeolus, King of the Winds, asks that he release the winds to stir up a storm in exchange for a bribe. Aeolus agrees to carry out Juno's orders. Neptune takes notice: although he himself is no friend of the Trojans, he is infuriated by Juno's intrusion into his domain, stills the winds and calms the waters, after making sure that the winds would not bother the Trojans again, lest they be punished more harshly than they were this time; the fleet takes shelter on the coast of Africa, where Aeneas rouses the spirits of his men, reassuring them that they have been through worse situations before. There, Aeneas's mother, Venus, in the form of a huntress similar to the goddess Diana, encourages him and recounts to him the history of Carthage.
Aeneas ventures into the city, in the temple of Juno he seeks and gains the favor of Dido, queen of the city. The city has only been founded by refugees from Tyre and will become a great imperial rival and enemy to Rome. Meanwhile, Venus has her own plans, she goes to her son, Aeneas's half-brother Cupid, tells him to imitate Ascanius. Disguised as such, Cupid offers the gifts expected from a guest. With Dido's motherly love revived as she cradles the boy during a banquet given in honour of the Trojans, Cupid secretly weakens her sworn fidelity to the soul of her late husband, murdered by her brother, Pygmalion. In books 2 and 3, Aeneas recounts the events, he begins the tale shortly after the war described in the Iliad. Cunning Ulysses devised a way for Greek warriors to gain entry into the walled city of Troy by hiding in a large wooden horse; the Greeks pretended to sail away, leaving a warrior, Sinon, to mislead the Trojans into believing that the horse was an offering and that if it were taken into the city, the Trojans would be able to conquer Greece.
The Trojan priest Laocoön saw through the Greek plot and urged the horse's destruction, but his protests fell on deaf ears, so he hurled his spear at the horse. In what would be seen by the Trojans as punishment from the gods, two serpents emerged from the sea and devoured Laocoön, along with his two sons; the Trojans took the horse inside the fortified walls, after nightfall the armed Greeks emerged from it, opening the city's gates to allow the returned Greek army to slaughter the Trojans. In a dream, the fallen Trojan prince, advised Aeneas to flee with his family. Aeneas saw with horror what was happening to his beloved city. At first he tried to fight the enemy, but soon he lost his comrades and was left alone to fend off the Greeks, he witnessed the murder of Priam by Achilles' son Pyrrhus. His mother, appeared to him and led him back to his house. Aeneas tells of his escape with his son, his wife Creusa, his father, after the occurrence
Gaius Suetonius Tranquillus known as Suetonius, was a Roman historian belonging to the equestrian order who wrote during the early Imperial era of the Roman Empire. His most important surviving work is a set of biographies of twelve successive Roman rulers, from Julius Caesar to Domitian, entitled De Vita Caesarum, he recorded the earliest accounts of Julius Caesar's epileptic seizures. Other works by Suetonius concern the daily life of Rome, politics and the lives of famous writers, including poets and grammarians. A few of these books have survived, but many have been lost. Gaius Suetonius Tranquillus was born about 69 AD, a date deduced from his remarks describing himself as a "young man" twenty years after Nero's death, his place of birth is disputed, but most scholars place it in Hippo Regius, a small north African town in Numidia, in modern-day Algeria. It is certain that Suetonius came from a family of moderate social position, that his father, Suetonius Laetus, was a tribune of equestrian rank in the Thirteenth Legion, that Suetonius was educated when schools of rhetoric flourished in Rome.
Suetonius was letter-writer Pliny the Younger. Pliny describes him as "quiet and studious, a man dedicated to writing." Pliny helped him buy a small property and interceded with the Emperor Trajan to grant Suetonius immunities granted to a father of three, the ius trium liberorum, because his marriage was childless. Through Pliny, Suetonius came into favour with Hadrian. Suetonius may have served on Pliny’s staff when Pliny was Proconsul of Bithynia Pontus between 110 and 112. Under Trajan he served as secretary of studies and director of Imperial archives. Under Hadrian, he became the Emperor's secretary, but Hadrian dismissed Suetonius for the latter's excessive informality with the empress Sabina. He is remembered as the author of De Vita Caesarum—translated as The Life of the Caesars although a more common English title is The Lives of the Twelve Caesars or The Twelve Caesars—his only extant work except for the brief biographies and other fragments noted below; the Twelve Caesars written in Hadrian's time, is a collective biography of the Roman Empire's first leaders, Julius Caesar, Tiberius, Claudius, Galba, Vitellius, Vespasian and Domitian.
The book was dedicated to his friend Gaius Septicius Clarus, a prefect of the Praetorian Guard in 119. The work tells the tale of each Caesar's life according to a set formula: the descriptions of appearance, family history, a history are given in a consistent order for each Caesar. De Viris Illustribus, to which belong: De Illustribus Grammaticis De Claris Rhetoribus De Poetis De Historicis Peri ton par' Hellesi paidion Peri blasphemion The two last works were written in Greek, they survive in part in the form of extracts in Greek glossaries. The below listed lost works of Suetonius are from the foreword written by Robert Graves in his translation of the Twelve Caesars. Royal Biographies Lives of Famous Whores Roman Manners and Customs The Roman Year The Roman Festivals Roman Dress Greek Games Offices of State On Cicero’s Republic Physical Defects of Mankind Methods of Reckoning Time An Essay on Nature Greek Objurations Grammatical Problems Critical Signs Used in BooksThe introduction to Loeb edition of Suetonius, translated by J. C.
Rolfe, with an introduction by K. R. Bradley, references the Suda with the following titles: On Greek games On Roman spectacles and games On the Roman year On critical signs in books On Cicero's Republic On names and types of clothes On insults On Rome and its customs and mannersThe volume goes on to add other titles not testified within the Suda. On famous courtesans On kings On the institution of offices On physical defects On weather signs On names of seas and rivers On names of windsTwo other titles may be collections of some of the aforelisted: Pratum On various matters Edwards, Catherine Lives of the Caesars. Oxford World’s Classics.. Robert Graves, Suetonius: The Twelve Caesars Donna W. Hurley, Suetonius: The Caesars. J. C. Rolfe, Lives of the Caesars, Volume I. J. C. Rolfe, Lives of the Caesars, Volume II. C. Suetonii Tranquilli De vita Caesarum libros VIII et De grammaticis et rhetoribus librum, ed. Robert A. Kaster. Suetonius on Christians Barry Baldwin, Suetonius: Biographer of the Caesars.
Amsterdam: A. M. Hakkert, 1983. Gladhill, Bill. “The Emperor's No Clothes: Suetonius and the Dynamics of Corporeal Ecphrasis.” Classical Antiquity, vol. 31, no. 2, 2012, pp. 315–348. Lounsbury, Richard C; the Arts of Suetonius: An Introduction. Frankfurt: Lang, 1987. Mitchell, Jack “Literary Quotation as Literary Performance in Suetonius.” The Classical Journal, vol. 110, no. 3, 2015, pp. 333–355 Newbold, R. F. “Non-Verbal Communication in Su
Anthropomorphism is the attribution of human traits, emotions, or intentions to non-human entities. It is considered to be an innate tendency of human psychology. Personification is the related attribution of human form and characteristics to abstract concepts such as nations and natural forces, such as seasons and weather. Both have ancient roots as storytelling and artistic devices, most cultures have traditional fables with anthropomorphized animals as characters. People have routinely attributed human emotions and behavioral traits to wild as well as domesticated animals. Anthropomorphism derives from its verb form anthropomorphize, itself derived from the Greek ánthrōpos and morphē, it is first attested in 1753 in reference to the heresy of applying a human form to the Christian God. From the beginnings of human behavioral modernity in the Upper Paleolithic, about 40,000 years ago, examples of zoomorphic works of art occur that may represent the earliest evidence we have of anthropomorphism.
One of the oldest known is an ivory sculpture, the Löwenmensch figurine, Germany, a human-shaped figurine with the head of a lioness or lion, determined to be about 32,000 years old. It is not possible to say. A more recent example is The Sorcerer, an enigmatic cave painting from the Trois-Frères Cave, Ariège, France: the figure's significance is unknown, but it is interpreted as some kind of great spirit or master of the animals. In either case there is an element of anthropomorphism; this anthropomorphic art has been linked by archaeologist Steven Mithen with the emergence of more systematic hunting practices in the Upper Palaeolithic. He proposes that these are the product of a change in the architecture of the human mind, an increasing fluidity between the natural history and social intelligences, where anthropomorphism allowed hunters to identify empathetically with hunted animals and better predict their movements. In religion and mythology, anthropomorphism is the perception of a divine being or beings in human form, or the recognition of human qualities in these beings.
Ancient mythologies represented the divine as deities with human forms and qualities. They resemble human beings not only in personality; the deities fell in love, had children, fought battles, wielded weapons, rode horses and chariots. They feasted on special foods, sometimes required sacrifices of food and sacred objects to be made by human beings; some anthropomorphic deities represented specific human concepts, such as love, fertility, beauty, or the seasons. Anthropomorphic deities exhibited human qualities such as beauty and power, sometimes human weaknesses such as greed, hatred and uncontrollable anger. Greek deities such as Zeus and Apollo were depicted in human form exhibiting both commendable and despicable human traits. Anthropomorphism in this case is, more anthropotheism. From the perspective of adherents to religions in which humans were created in the form of the divine, the phenomenon may be considered theomorphism, or the giving of divine qualities to humans. Anthropomorphism has cropped up as a Christian heresy prominently with the Audians in third century Syria, but in fourth century Egypt and tenth century Italy.
This was based on a literal interpretation of Genesis 1:27: "So God created man in His own image, in the image of God created He him. Some religions and philosophers objected to anthropomorphic deities; the earliest known criticism was that of the Greek philosopher Xenophanes who observed that people model their gods after themselves. He argued against the conception of deities as fundamentally anthropomorphic: But if cattle and horses and lions had handsor could paint with their hands and create works such as men do,horses like horses and cattle like cattlealso would depict the gods' shapes and make their bodiesof such a sort as the form they themselves have.... Ethiopians say that their gods are snub -- blackThracians that they are pale and red-haired. Xenophanes said that "the greatest god" resembles man "neither in form nor in mind". Both Judaism and Islam reject an anthropomorphic deity, believing that God is beyond human comprehension. Judaism's rejection of an anthropomorphic deity grew during the Hasmonean period, when Jewish belief incorporated some Greek philosophy.
Judaism's rejection grew further after the Islamic Golden Age in the tenth century, which Maimonides codified in the twelfth century, in his thirteen principles of Jewish faith. Hindus do not reject the concept of a deity in the abstract unmanifested, but note practical problems. Lord Krishna said in the Bhagavad Gita, Chapter 12, Verse 5, that it is much more difficult for people to focus on a deity as the unmanifested than one with form, using anthropomorphic icons, because people need to perceive with their senses. In Faces in the Clouds, anthropologist Stewart Guthrie proposes that all religions are anthropomorphisms that originate in the brain's tendency to detect the presence or vestiges of other humans in natural phenomena. In secular thought, one of the most notable criticisms began in 1600 with Francis Bacon, who argued against Aristotle's teleology, which declared that everything behaves as it does in order to achieve some end, in order to fulfill itself. Bacon pointed out that achieving ends is a human activity and to attribute it to nature misconstrues it as humanlike.
Modern criticisms followed Bacon's ideas such as critiques
The Capitolium or Capitoline Hill, between the Forum and the Campus Martius, is one of the Seven Hills of Rome. The hill was earlier known as Mons Saturnius, dedicated to the god Saturn; the word Capitolium first meant the temple of Jupiter Optimus Maximus built here, afterwards it was used for the whole hill, thus Mons Capitolinus. Ancient sources refer the name to caput and the tale was that, when laying the foundations for the temple, the head of a man was found, some sources saying it was the head of some Tolus or Olus; the Capitolium was regarded by the Romans as indestructible, was adopted as a symbol of eternity. By the 16th century, Capitolinus had become Capitolino in Italian, Capitolium Campidoglio; the Capitoline Hill contains few ancient ground-level ruins, as they are entirely covered up by Medieval and Renaissance palaces that surround a piazza, a significant urban plan designed by Michelangelo. Influenced by Roman architecture and Roman republican times, the word Capitolium still lives in the English word capitol.
The Capitol Hill in Washington, D. C. is assumed to be named after the Capitoline Hill, but the relation is not clear. At this hill, the Sabines, creeping to the Citadel, were let in by the Roman maiden Tarpeia. For this treachery, Tarpeia was the first to be punished by being flung from a steep cliff overlooking the Roman Forum; this cliff was named the Tarpeian Rock after the Vestal Virgin, became a frequent execution site. The Sabines, who immigrated to Rome following the Rape of the Sabine Women, settled on the Capitoline; the Vulcanal, an 8th-century BC sacred precinct, occupied much of the eastern lower slopes of the Capitoline, at the head of what would become the Roman Forum. The summit was the site of a temple for the Capitoline Triad, started by Rome's fifth king, Tarquinius Priscus, completed by the seventh and last king, Tarquinius Superbus, it was considered one of the most beautiful temples in the city. The city legend starts with the recovery of a human skull when foundation trenches were being dug for the Temple of Jupiter at Tarquin's order.
Recent excavations on the Capitoline uncovered an early cemetery under the Temple of Jupiter. There are several important temples built on Capitoline hill: the temple of Juno Moneta, the temple of Virtus, the Temple of Jupiter Optimus Maximus Capitolinus; the Temple of Jupiter Optimus Maximus Capitolinus is the most important of the temples. It was nearly as large as the Parthenon; the hill and the temple of Jupiter became the symbols of the capital of the world. The Temple of Saturn was built at the foot of Capitoline Hill in the western end of the Forum Romanum; when the Senones Gauls raided Rome in 390 BC, after the battle of River Allia, the Capitoline Hill was the one section of the city to evade capture by the barbarians, due to its being fortified by the Roman defenders. According to legend Marcus Manlius Capitolinus was alerted to the Gallic attack by the sacred geese of Juno; when Julius Caesar suffered an accident during his triumph indicating the wrath of Jupiter for his actions in the Civil Wars, he approached the hill and Jupiter's temple on his knees as a way of averting the unlucky omen.
Vespasian's brother and nephew were besieged in the temple during the Year of Four Emperors. The Tabularium, located underground beneath the piazza and hilltop, occupies a building of the same name built in the 1st century BC to hold Roman records of state; the Tabularium looks out from the rear onto the Roman Forum. The main attraction of the Tabularium, besides the structure itself, is the Temple of Veiovis. During the lengthy period of ancient Rome, the Capitoline Hill was the geographical and ceremonial center. However, by the Renaissance, the former center was an untidy conglomeration of dilapidated buildings and the site of executions of criminals; the church of Santa Maria in Aracoeli is adjacent to the square, located near where the ancient arx, or citadel, atop the hill it once stood. At its base are the remains of a Roman insula, with more than four storeys visible from the street. In the Middle Ages, the hill’s sacred function was obscured by its other role as the center of the civic government of Rome, revived as a commune in the 11th century.
The city's government was now to be under papal control, but the Capitoline was the scene of movements of urban resistance, such as the dramatic scenes of Cola di Rienzo's revived republic. In 1144, a revolt by the citizens against the authority of the Pope and nobles led to a senator taking up his official residence on the Capitoline Hill; the senator’s new palace turned its back on the ancient forum, beginning the change in orientation on the hill that Michelangelo would accentuate. A small piazza was laid out in front of the senator’s palace, intended for communal purposes. In the middle of the 14th century, the guilds’ court of justice was constructed on the southern end of the piazza; this would house the Conservatori in the 15th century. As a result, the piazza was surrounded by buildings by the 16th century; the existing design of the Piazza del Campidoglio and the surrounding palazzi was created by Renaissance artist and architect Michelangelo Buonarroti in 1536–1546. At the height of his fame, he w