Skip to main content Accessibility help
×
Hostname: page-component-586b7cd67f-vdxz6 Total loading time: 0 Render date: 2024-11-29T08:11:51.506Z Has data issue: false hasContentIssue false

Chapter 5 - Chanting and Dancing into Dissociation

The Case of the Salian Priests at Rome

from Part II - Representation

Published online by Cambridge University Press:  28 July 2022

Esther Eidinow
Affiliation:
University of Bristol
Armin W. Geertz
Affiliation:
Aarhus Universitet, Denmark
John North
Affiliation:
University College London
Get access

Summary

Starting from a cognitive point of view, this paper provides an entirely new reading of the dances and chants of the Salian priests. By focusing on their dances and chants in the perspective of embodied cognition and by putting a diligent analysis of (a) the reports and (b) the prayer texts into historical comparisons with other ‘prophetic’ practices of that time, this study is able to elucidate the Salian performances as body techniques that go beyond a mere facilitation of sociality. These techniques alter the practitioners’ states of mind and thereby elicit an experience that one may call religious experience, divine experience, or ‘possession’.

Type
Chapter
Information
Publisher: Cambridge University Press
Print publication year: 2022

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

Alvar, Nuño, Alvar, A. J. Ezquerra and Woolf, G. eds. 2021. SENSORIVM: The Senses in Roman Polytheism. Leiden.Google Scholar
Andersen, M. 2019. ‘Predictive Coding in Agency Detection’, Religion, Brain, and Behavior 9: 6584.Google Scholar
Andersen, M. and Schjødt, U.. 2017. ‘How Does Religious Experience Work in Predictive Minds?Religion, Brain, and Behavior 7: 320323.Google Scholar
Andersen, M., Pfeiffer, T., Müller, S. and Schjødt, U.. 2019. ‘Agency Detection in Predictive Minds: A Virtual Reality Study’, Religion, Brain, and Behavior 9: 5264.Google Scholar
Atran, S. 2002. ln Gods We Trust: The Evolutionary Landscape of Religion. Oxford.Google Scholar
Azari, N. P., Missimer, J. and Seitz, R. J.. 2005. ‘Religious Experience and Emotion. Evidence for Distinctive Cognitive Neural Patterns’, The International Journal for the Psychology of Religion 75: 263281.CrossRefGoogle Scholar
Barsalou, L. W., Barbey, A. K, Simmons, W. K. and Santos, A.. 2005. ‘Embodiment in Religious Knowledge’, Journal of Cognition and Culture 5: 1457.Google Scholar
Borgna, E. 1993. ‘Ancile e arma ancila: osservationi sullo scudo dei Salii’, Ostraka 2: 942.Google Scholar
Bremmer, J. 2008. Greek Religion and Culture: The Bible and the Ancient Near East. Leiden.Google Scholar
Bremmer, J. 2017. ‘Roman Maenads’, in Coleman, K. M., ed. Albert’s Anthology, 2325. Cambridge, MA.Google Scholar
Bremmer, J. 2019. ‘Greek Maenadism’, in Bremmer, J., ed. The World of Greek Religion and Mythology. Wissenschaftliche Untersuchungen zum Neuen Testament 433, 251271. Tübingen.Google Scholar
Burton, R. F. 1897. Catullus. Carmina. London.Google Scholar
Caillois, R. [1958] 2001. Man, Play and Games. Chicago, ILGoogle Scholar
Calame, C. [1977] 2001. Choruses of Young Women in Ancient Greece: Their Morphology, Religious Role, and Social Functions. Oxford.Google Scholar
Cary, E. 1937. Dionysius of Halicarnassus. Roman Antiquities, Vols 1–7. Cambridge, MA.Google Scholar
Ceccarelli, P. 1998. La pirrica nell’antichità greco romana: studi sulla danza armata. Pisa.Google Scholar
Chalupa, A. 2014. ‘Pythiai and Inspired Divination in the Delphic Oracle: Can Cognitive Sciences Provide Us with an Access to “Dead Minds”? Journal of Cognitive Historiography 1: 2451.Google Scholar
Chaniotis, A. 2013. ‘Staging and Feeling the Presence of God: Emotion and Theatricality in Religious Celebrations in the Roman East’, in Bricault, L. and Bonnet, C., eds. Panthée: Religious Transformations in the Graeco-Roman Empire. Religions in the Graeco-Roman World 177, 169189. Leiden.Google Scholar
Chiarini, S. 2016. ‘Ἐγώ εἰμι ῾Ερμῆς: Eine dramaturgische Facette der antiken Zaubersprache’, Tyche 31: 78101.Google Scholar
Cirilli, R. 1913. Les prêtres danseurs de Rome: étude sur la corporation sacerdotale des Saliens. Paris.Google Scholar
Corre, N. 2013. ‘Noms barbares et “barbarisation” dans les formules efficacies latines’, in Tardieu, M., van den Kerchove, A. and Zago, M., eds. Noms barbares, Vol.1 Formes et contextes d’une pratique magique, 93108. Turnhout.Google Scholar
Crippa, S. 1999. ‘Entre vocalité et écriture: la voix de la sibylle et les rites vocaux des magiciens’, in Batsch, C., Egelhaaf-Gaiser, U. and Stepper, R., eds. Zwischen Krise und Alltag: Antike Religionen im Mittelmeerraum, 95110. Stuttgart.Google Scholar
Czachesz, I. 2015. ‘Religious Experience in Mediterranean Antiquity: Introduction to the Special Issue’, Journal of Cognitive Historiography 2: 513. CrossRefGoogle Scholar
Czachesz, I. 2016. Cognitive Science and the New Testament: A New Approach to Early Christian Research. Oxford.Google Scholar
Damasio, A. 2010. The Self Comes to Mind: Constructing the Conscious Brain. New York, NY.Google Scholar
Deeley, Q., Oakley, D. A., Walsh, E., Bell, V., Mehta, M. A. and Halligan, P. W.. 2014. ‘Modelling Psychiatric and Cultural Possession Phenomena with Suggestion and fMRI’, Cortex 53: 107119.Google Scholar
Dell’Isola, M. 2019. ‘“They Are Not the Words of a Rational Man”: Ecstatic Prophecy in Montanism’, in Gasparini, V., Patzelt, M., Raja, R., Rieger, A.-K., Rüpke, J. and Urciuoli, E., eds. Lived Religion in the Ancient Mediterranean World: Approaching Religious Transformations from Archaeology, History and Classics. Berlin.Google Scholar
Duff, J. D. 1928. Lucan. The Civil War (Pharsalia). Cambridge, MA.Google Scholar
Dumézil, G. 1966. La religion romaine archaïque. Paris.Google Scholar
Feldt, L. 2017. ‘The Literary Aesthetics of Religious Narratives: Probing Literary-Aesthetic Form, Emotion, and Sensory Effects in Exodus 7-11’, in Grieser, A. K. and Johnston, J., eds. Aesthetics of Religion: A Connective Concept, 121143. Berlin.Google Scholar
Forbes, C. 1995. Prophecy and Inspired Speech in Early Christianity and Its Hellenistic Environment. Tübingen.Google Scholar
Geertz, A. W. 2010. ‘Brain, Body and Culture: A Biocultural Theory of Religion’, Method and Theory in the Study of Religion 22: 304321.Google Scholar
Gill, C. 1985. ‘Ancient Psychotherapy’, Journal of History of Ideas 46: 307325.Google Scholar
Gordon, R. 1987. ‘Aelian’s Peony: The Location of Magic in Graeco–Roman Tradition’, Comparative Criticism 9: 5995.Google Scholar
Gordon, R. 1990. ‘From Republic to Principate: Priesthood, Religion and Ideology’, in Beard, M. and North, J., eds. Pagan Priests, 179198. London.Google Scholar
Gordon, R. 2020. ‘(Re-)Modelling Religious Experience: Some Experiments with Hymnic Form in the Imperial Period’, in Gasparini, V., Patzelt, M., Raja, R., Rieger, A.-K., Rüpke, J. and Urciuoli, E., eds. Lived Religion in the Ancient Mediterranean World: Approaching Religious Transformations from Archaeology, History and Classics, 2348. Berlin.Google Scholar
Gorea, M. 2013. ‘Des noms imprononçables’, in Tardieu, M., van den Kerchove, A. and Zago, M., eds. Noms Barbares, Vol.1 Formes et contexts d’une pratique magique, 109120. Turnhout.Google Scholar
Graf, F. 1995. ‘Tanz und Initiation in der griechisch-römischen Antike’, in Möckel, M. and Volkmann, H., eds. Spiel, Tanz und Märchen, 8396. Regensburg.Google Scholar
Graf, F. 1996. Gottesnähe und Schadenszauber: Die Magie in der griechisch-römischen Antike. Munich.Google Scholar
Grieser, A. and Johnston, J.. 2017. ‘What Is an Aesthetics of Religion? From the Senses to Meaning and Back Again’, in Grieser, A. K. and Johnston, J., eds. Aesthetics of Religion: A Connective Concept, 149. Berlin.Google Scholar
Guittard, C. 2007. Carmen et prophéties à Rome. Turnhout.Google Scholar
Guittard, C. 2013. ‘From the Curia on the Palatine Hill to the Regia on the Forum’, in Cusumano, N., Gasparini, V., Mastrocinque, A. and Rüpke, J., eds. Memory and Religious Experience in the Greco-Roman World, 177184. Stuttgart.Google Scholar
Habinek, T. 2005. The World of Roman Song: From Ritualized Speech to Social Order. Baltimore, MD.Google Scholar
Hardie, A. 2005. ‘The Ancient Etymology of Carmen, Papers of the Langford Latin Seminar 12: 7194.Google Scholar
Harkins, A. K. and Popović, M., eds. 2015. Religious Experience and the Dead Sea Scrolls [Special issue]. Dead Sea Discoveries 22(3): 247357.Google Scholar
Harvey, S. A. 2006. Scenting Salvation: Ancient Christianity and the Olfactory Imagination. Berkeley.Google Scholar
Harvey, S. A. 2014. ‘The Senses in Religion: Piety, Critique, Competition’, in Toner, J., ed. A Cultural History of the Senses in Antiquity: 500 BC – 500 AD, 91114. London.Google Scholar
Heinzel, E. 1996. ‘Über den Ursprung der Salier’, in Blakolmer, F., ed. Fremde Zeiten: Festschrift für Jürgen Borchhardt, Vol. 2, 197212. Wien.Google Scholar
Helbig, W. 1905. Sur les attributs des Saliens. Paris.Google Scholar
Hick, J. 2010. The New Frontier of Religion and Science: Religious Experience, Neuroscience and the Transcendent. Basingstoke.CrossRefGoogle Scholar
Hohwy, J. 2013. The Predictive Mind. Oxford.CrossRefGoogle Scholar
Jegindø, E.-M. E., Vase, L., Jegindø, J. and Geertz, A.W.. 2013. ‘Pain and Sacrifice: Experience and Modulation of Pain in a Religious Piercing Ritual’, International Journal for the Psychology of Religion 23: 171187.Google Scholar
Konvalinka, I., Xygalatas, D., Bulbulia, J., Schjødt, U., Jegindø, E.-M., Wallot, S., Van Orden, G. and Roepstorff, A.. 2011. ‘Synchronized Arousal between Performers and Related Spectators in a Fire-Walking Ritual’, Proceedings of the National Academy of Sciences 108: 85148519.Google Scholar
Kowalzig, B. 2007. Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece. Oxford.Google Scholar
Kundtová Klocová, E. and Geertz, A. W.. 2019. ‘Ritual and Embodied Cognition’, in Uro, R., Day, J. J., DeMaris, R. E. and Roitto, R., eds. The Oxford Handbook of Early Christian Ritual, 7494. Oxford.Google Scholar
Laderman, C. 1996. ‘The Poetics of Healing in Malay Shamanistic Performances’, in Laderman, C. and Roseman, M., eds. The Performance of Healing, 115142. London.Google Scholar
Linforth, I. M. 1946. ‘The Corybantic Rites in Plato’, University of California Publications in Classical Philology 13: 121162.Google Scholar
Maurenbrecher, B. 1894. Carminum Saliarum Reliquiae. Leipzig.Google Scholar
Mauss, M. [1936] 1979. ‘Techniques of the Body’, in Sociology and Psychology: Essays, 97123. London.Google Scholar
McNamara, P. 2009. The Neuroscience of Religious Experience. Cambridge.Google Scholar
Meyer, B. ed. 2010. Aesthetic Formations: Media, Religion, and the Senses. Basingstoke.Google Scholar
Münster, D. 2001. Religionsästhetik und Anthropologie der Sinne: Vorarbeiten zu einer Religionsethnologie der Produktion und Rezeption ritueller Medien. Munich.Google Scholar
Newberg, A., Wintering, N. A., Morgan, D. and Waldman, M. R.. 2006. ‘The Measurement of Regional Blood Flow during Glossolalia: A Preliminary SPECT Study’, Psychiatry Research: Neuroimaging 148: 6771.Google Scholar
Pachis, P. 1996. ‘Γαλλαῖον Κυβέλης ὀλόλυγμα (Anthol. Palat. VI, 173): l’élément orgiastique dans le culte de Cybèle’, in Lane, E. N., ed. Cybele, Attis and Related Cults: Essays in Memory of M. J. Vermaseren. Religions in the Graeco-Roman World 131, 193222. Leiden.Google Scholar
Panagiotidou, O. 2014. ‘The Asklepios Cult: Where Brains, Minds, and Bodies Interact with the World’, Journal of Cognitive Historiography 1: 1423.Google Scholar
Panagiotidou, O. 2017. The Roman Mithras Cult: A Cognitive Approach. London.Google Scholar
Pattison, E. M. 1968. ‘Behavioral Science Research on the Nature of Glossolalia’, Journal of the American Scientific Affiliation 20: 7386.Google Scholar
Patzelt, M. 2018. Über das Beten der Römer: Gebete im spätrepublikanischen und frühkaiserzeitlichen Rom als Ausdruck gelebter Religion. Berlin.CrossRefGoogle Scholar
Patzelt, M. 2019. ‘Praying As a “Woman among Men”: Reconsidering Clodius’ Failed Prayer in Cicero’s Speech On his House’, Religion in the Roman Empire 5(2): 271291.Google Scholar
Pentcheva, B. 2014. ‘The Power of Glittering Materiality: Mirror Reflections between Poetry and Architecture in Greek and Arabic Medieval Culture’, Ancient Near Eastern Studies. Supplementa 47: 223268.Google Scholar
Perrin, B. (trans.) 1914. Plutarch. Lives, Volume I. Theseus and Romulus. Lycurgus and Numa. Solon and Publicola. Cambridge, MA.Google Scholar
Reichardt, A. 1916. Die Lieder der Salier und das Lied der Arvalbrüder. Leipzig.Google Scholar
Richlin, A. 2014. Arguments with Silence: Writing the History of Roman Women. Ann Arbor, MI.Google Scholar
Rouget, G. 1985. Music and Trance: A Theory of the Relations between Music and Possession. Chicago, IL.Google Scholar
Samarin, W. 1972. ‘Variation and Variables in Religious Glossolalia’, Language in Society 1: 121130.Google Scholar
Sarullo, G. 2014. Il ‘Carmen Saliare’: indagini filologiche e riflessioni linguistiche. Berlin.Google Scholar
Sarullo, G. and Taylor, D. J.. 2013. ‘Two Fragments of the Carmen Saliare and the Manuscript Tradition of Varro’s De Lingua Latina, Zeitschrift für Buchgeschichte 91/92: 110.Google Scholar
Scheid, J. 2015. The Gods, the State, and the Individual: Reflections on Civic Religion in Rome. Philadelphia, PA.Google Scholar
Schjødt, U. 2009. ‘The Religious Brain: A General Introduction to the Experimental Neuroscience of Religion’, Method and Theory in the Study of Religion 21: 310339.Google Scholar
Sørensen, J. 2007. A Cognitive Theory of Magic. Lanham, MD.Google Scholar
Šterbenc Erker, D. 2011. ‘Stimme und Klang im Bacchuskult: Die ululatio’, in Meyer–Dietrich, E., ed. Laut und Leise: Der Gebrauch von Stimme und Klang in historischen Kulturen, 173194. Bielefeld.CrossRefGoogle Scholar
Šterbenc Erker, D. 2013. Religiöse Rollen römischer Frauen in ‘griechischen’ Ritualen. Stuttgart.Google Scholar
Tambiah, S. S. 1968. ‘The Magical Power of Words’, Man 3: 175208.Google Scholar
Taves, A. 2009. Religious Experience Reconsidered: A Building Block Approach to the Study of Religion and Other Special Things. Princeton, NJ.Google Scholar
Taves, A. 2016. Revelatory Events: Three Case Studies of the Emergence of New Spiritual Paths. Princeton, NJ.Google Scholar
Torelli, M. 1984. Lavinio e Roma: riti iniziatici e matrimonio tra archeologia e storia. Rome.Google Scholar
Torelli, M. 1990. ‘Riti di passagio maschili di Roma arcaica’, Mélanges de l’École française de Rome – Antiquité 102: 93106.Google Scholar
Trost, W. and Vuilleumier, P.. 2013. ‘Rhythmic Entrainment As a Mechanism for Emotion Induction by Music: A Neurophysiological Perspective’, in Cochrane, T., Fantini, B. and Scherer, K. R., eds. The Emotional Power of Music: Multidisciplinary Perspectives on Musical Arousal, Expression, and Social Control, 213225. Oxford.CrossRefGoogle Scholar
Turner, V. 1974. The Ritual Process. Harmondsworth.Google Scholar
Ustinova, Y. 2009. Caves and the Ancient Greek Mind: Descending Underground in the Search for Ultimate Truth. Oxford.Google Scholar
Ustinova, Y. 2018. Divine Mania: Alteration of Consciousness in Ancient Greece. London.Google Scholar
Ustinova, Y. 2021. ‘Hirpi Sorani and Modern Fire-Walkers: Rejoicing through Pain in Extreme Rituals’, in Alvar Nuño, A., Alvar Ezquerra, J. and Woolf, G., eds. SENSORIVM: The Senses in Roman Polytheism, 7189. Leiden.Google Scholar

Save book to Kindle

To save this book to your Kindle, first ensure [email protected] is added to your Approved Personal Document E-mail List under your Personal Document Settings on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part of your Kindle email address below. Find out more about saving to your Kindle.

Note you can select to save to either the @free.kindle.com or @kindle.com variations. ‘@free.kindle.com’ emails are free but can only be saved to your device when it is connected to wi-fi. ‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply.

Find out more about the Kindle Personal Document Service.

Available formats
×

Save book to Dropbox

To save content items to your account, please confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about saving content to Dropbox.

Available formats
×

Save book to Google Drive

To save content items to your account, please confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about saving content to Google Drive.

Available formats
×