Das Sühnopfer des neuen Bundes ("The expiatory sacrifice of the New Covenant") is an 1847 passion oratorio by Carl Loewe after a libretto by :de:Wilhelm Telschow (1809—1872). The libretto contains poetic-dramatic paraphrasing of the biblical Passion stories.Howard E. Smither A History of the Oratorio: Vol. 4: The Oratorio in the Nineteenth Century 2012 .
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467 L. to affirm that both parties to the litigation were acting in good faith.George Mousourakis, A Legal History of Rome (Routledge, 2007), p. 33. If correct law and procedures had been followed, it could be assumed that the outcome was iustum, right or valid. The losing side had thus in effect committed perjury, and forfeited his sacramentum as a form of piaculum, an expiatory sacrifice; the winner got his deposit back.
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The precise location of the Porta Carmentalis itself remains unclear, despite excavations in the area from the late 1930s onward.Richardson, A New Topographical Dictionary, p. 301. Livy names the Porta Carmentalis as the point of entry for a ritual procession undertaken in 207 BC as part of an expiatory sacrifice for Juno. Two white cows were led from the Temple of Apollo through the Carmentalis and along the Vicus Iugarius to the Forum.
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A piaculum is an expiatory sacrifice, or the victim used in the sacrifice; also, an act requiring expiation.Jörg Rüpke, Religion of the Romans (Polity Press, 2007, originally published in German 2001), p. 81 online. Because Roman religion was contractual (do ut des), a piaculum might be offered as a sort of advance payment; the Arval Brethren, for instance, offered a piaculum before entering their sacred grove with an iron implement, which was forbidden, as well as after.
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The oracle, being again consulted by Temenus, bade him offer an expiatory sacrifice and banish the murderer for ten years, and look out for a man with three eyes to act as guide. On his way back to Naupactus, Temenus fell in with Oxylus, an Aetolian, who had lost one eye, riding on a horse (thus making up the three eyes) and immediately pressed him into his service. According to another account, a mule on which Oxylus rode had lost an eye. The Heracleidae repaired their ships, sailed from Naupactus to Antirrhium, and thence to Rhium in Peloponnesus.
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This judgment was enforced by an appeal to the Biblical text in connection with the Nazir's (Nazarite's) expiatory sacrifice (Num. vi. 11). Rabbi Zeira would not permit his disciples to indulge in extraordinary practices of self-restraint, if they presumed thereby to reflect on the piety of others saner than they. The title applied to such an adept at saintly practices is characteristically deprecatory for his attitude of mind: his conduct is declared to smack of conceit, if not of hypocrisy (Yer. Ber. ii. 5d). The attempt has been made to explain the Biblical Nazarites as forerunners of monastic orders addicted to the practice of ascetic discipline.
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At last, Temenus, Cresphontes and Aristodemus, the sons of Aristomachus, complained to the oracle that its instructions had proved fatal to those who had followed them. They received the answer that by the "third fruit" the "third generation" was meant, and that the "narrow passage" was not the isthmus of Corinth, but the straits of Rhium. They accordingly built a fleet at Naupactus, but before they set sail, Aristodemus was struck by lightning (or shot by Apollo) and the fleet destroyed, because one of the Heracleidae had slain an Acarnanian soothsayer. The oracle, being again consulted by Temenus, bade him offer an expiatory sacrifice and banish the murderer for ten years, and look out for a man with three eyes to act as guide.
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Temenus and his brothers complained to the oracle that its instructions had proved fatal to those who had followed them (the oracle had told Hyllas to attack through the narrow passage when the third fruit was ripe). They received the answer that by the "third fruit" the "third generation" was meant, and that the "narrow passage" was not the isthmus of Corinth, but the straits of Patras. They accordingly built a fleet at Naupactus, but before they set sail, Aristodemus was struck by lightning (or shot by Apollo) and the fleet destroyed, because one of the Heracleidae had slain an Acarnanian soothsayer. The oracle, being again consulted by Temenus, bade him offer an expiatory sacrifice and banish the murderer for ten years, and look out for a man with three eyes to act as guide.
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They received the answer that by the "third fruit" the "third generation" was meant, and that the "narrow passage" was not the isthmus of Corinth, but the straits of Rhium. They accordingly built a fleet at Naupactus, but before they set sail, Aristodemus was struck by lightning (or shot by Apollo) and the fleet destroyed, because one of the Heraclidae had slain an Acarnanian soothsayer. The oracle, being again consulted by Temenus, bade him offer an expiatory sacrifice and banish the murderer for ten years, and look out for a man with three eyes to act as guide. On his way back to Naupactus, Temenus fell in with Oxylus, an Aetolian, who had lost one eye, riding on a horse (or mule) (thus making up the three eyes) and immediately pressed him into his service.
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An Inquiry into the Origin and Intent of Primitive Sacrifice, and the Scripture Evidence respecting it; with observations on the opinions of Spencer, Bishop Warburton, Archbishop Magee, and other writers on the same subject. And some reflections on the Unitarian Controversy (1825) had this commentary from the writer of the preface to Davison's Remains and Occasional Publications: "...sacrifices, eucharistical and penitentiary, might be, and probably were, of human origin, though presently sanctioned by divine approbation; but that the idea of expiatory sacrifice was clearly supernatural". Davison was an occasional contributor to the Quarterly Review.Review of Replies to the Calumnies of the “Edinburgh Review” against Oxford, 1810; Remarks on Edgeworth's Essays on Professional Education, 1811; Review of Sir Samuel Romilly's Observations on the Criminal Law of England, 1812; Remarks on Baptismal Regeneration, 1816.
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Juno Moneta, the second name associating the Roman goddess Juno with the goddess Moneta who was worshiped at some locations outside Rome, was regarded as the protectress of the city's funds. Money was coined in her temple for over four centuries, before the mint was moved to a new location near the Colosseum during the reign of emperor Domitian. Thus, moneta came to mean "mint" (mint itself being a corruption of moneta) in Latin, which was used in written works of ancient Roman writers such as Ovid, Martial, Juvenal, and Cicero, and was the origin of the English words "monetary" and "money". Cicero suggests that the name Moneta derived from the verb "monere" (to warn) because during an earthquake, a voice from this temple had demanded the expiatory sacrifice of a pregnant sow, connecting to the old Roman legend that Juno's sacred geese warned the Roman commander Marcus Manlius Capitolinus of the approach of the Gauls in 390 BC. But modern scholars reject this explanation, because it is clear that "Moneta" was the name of a goddess who was worshiped in some places outside Rome, and when her worship was transferred to Rome, she was equated with Juno.
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