By Christopher H. Johnson, Bernhard Jussen, David Warren Sabean, Simon Teuscher
The notice “blood” awakens old rules, yet we all know little approximately its ancient illustration in Western cultures. Anthropologists have normally studied how societies take into consideration the physically ingredients that unite them, and the individuals to this quantity enhance these questions in new instructions. Taking a greatly historic point of view that enhances conventional cultural analyses, they reveal how blood and kinship have continuously been reconfigured in eu tradition. This quantity demanding situations the concept blood will be understood as a solid entity, and indicates how options of blood and kinship moved in either parallel and divergent instructions over the process ecu history.
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Additional resources for Blood & kinship : matter for metaphor from ancient Rome to the present
In the cases of Hannibal, the Carthaginian, and Perseus, the Macedonian king, for example, a bloodline is envisioned that connects three generations of men. ”63 It is telling, however, that in modern translations the blood metaphor is preferred to Livy’s original use of genus or stirps. Yet the sharing of sanguis plays an important role in Livy’s account of the Canuleian rogation to allow intermarriage between patricians and plebeians in 445 BCE. 65 Livy did not choose the word cognatio to describe the patrician group, despite the likelihood that the ramifications of kinship allowed patricians to recognize each other as cognates to some degree.
Rather, the status resulted from Agnatio, Cognatio, Consanguinitas 21 the application of the legal concepts paterfamilias and patria potestas. Agnates were those who would have been subject to the power of the paterfamilias while he was alive. There were actually many different ways of entering or leaving a pater’s power, the boundaries of which were determined by the distinction in Roman law between a genitor and a paterfamilias or legal father. The genitor was simply a biological father whose claim to patria potestas was restricted to his children born within the bounds of legal marriage; he had no claim to children born to a concubine or in any other way outside of wedlock.
50. 3. 51. Frater appears in Cicero Pro Caelio 32, 36, 78; Pro Sestio 16. 5. 39 , cf. Marie-Luise Deissmann, “Inzest,” in Antike Medizin. Ein Lexikon, ed. -H. Leven (Munich, 2005), 462–63, here 463. 52. 66. 161 on “piety to those being related by blood” (pietas per quam sanguine coniunctis) referring to cognates in general. 53. Cf. Guastella, “La rete del sangue,” 87. 54. 35. 55. 107. 54. 56. Livy refers thirty-three times to cognati/cognatio, in comparison to seven references to consanguinei.