This is an illustrated reference to the art, architecture, religion, society and culture of the Roman world with over 450 pictures, maps and artworks. How the Romans lived: an authoritative and highly accessible exploration of Roman society. It is beautifully illustrated with over 450 photographs of painting and sculpture, architecture and art, artworks and maps that explore the glory that was Rome. You can find out how people in the ancient Roman Empire lived, worked, played and behaved during one of the cultural peaks of world history. This wonderfully illustrated history celebrates the great public buildings, palaces and villas of the Roman Empire, including the Colosseum, the Pantheon and other World Heritage buildings. Daily life in ancient Rome is explored through contemporary accounts of sports and games in the arenas, work and play at the baths, the forum and the woman's world of home. You can discover the scandalous lives of such notorious emperors as Caligula and Nero. With its wealth of pictures and artworks, and an authoritative and enthusiastic text, this is the perfect book for study projects or anyone planning to visit Italy or other sites of the ancient Roman world.

Ovid's Fasti is a journey through ancient Rome, using the calendar as a guide. The reader of this poem tours the monuments of the Augustan-era city, witnesses both urban and rustic seasonal festivals, and commemorates the epic events of long-past history. The reader also experiences the passage of the year, as measured by the natural world: the rising and setting of constellations, the migration of birds, and the comforting rhythms of agriculture. Throughout, Ovid enlivens the narrative with myths, including Romulus and Remus, Callisto and Jupiter, Lucretia and Tarquinius, Hercules and Cacus, and many more. In doing so, he evokes the questions of what constitutes justice, or glory, or patriotism. The result is a lively tour of the Roman year-sometimes thoughtful, sometimes tragic, sometimes triumphant or even farcical-that interweaves human customs into the natural world, and gives occasional glimpses of awe-inspiring divinities on the streets of Rome. This volume covers the first half of the Fasti (Books I-III), including the original Latin text and also a new translation in clear, idiomatic prose on facing pages. An introduction on Ovid's life and Augustan literature, as well as an incisive commentary with up-to-date bibliography, give the reader extensive background to interpret the text.

Historians often regard the police as a modern development, and indeed, many pre-modern societies had no such institution. Most recent scholarship has claimed that Roman society relied on kinship networks or community self-regulation as a means of conflict resolution and social control. This model, according to Christopher Fuhrmann, fails to properly account for the imperial-era evidence, which argues in fact for an expansion of state-sponsored policing activities in the first three centuries of the Common Era. Drawing on a wide variety of source material--from art, archaeology, administrative documents, Egyptian papyri, laws, Jewish and Christian religious texts, and ancient narratives--Policing the Roman Empire provides a comprehensive overview of Roman imperial policing practices with chapters devoted to fugitive slave hunting, the pivotal role of Augustus, the expansion of policing under his successors, and communities lacking soldier-police that were forced to rely on self-help or civilian police.
Rather than merely cataloguing references to police, this study sets policing in the broader context of Roman attitudes towards power, public order, and administration. Fuhrmann argues that a broad range of groups understood the potential value of police, from the emperors to the peasantry. Years of different police initiatives coalesced into an uneven patchwork of police institutions that were not always coordinated, effective, or upright. But the end result was a new means by which the Roman state--more ambitious than often supposed--could seek to control the lives of its subjects, as in the imperial persecutions of Christians.
The first synoptic analysis of Roman policing in over a hundred years, and the first ever in English, Policing the Roman Empire will be of great interest to scholars and students of classics, history, law, and religion.

This book examines a type of object that was widespread and very popular in classical antiquity - votive offerings in the shape of parts of the human body. It collects examples from four principal areas and time periods: Classical Greece, pre-Roman Italy, Roman Gaul and Roman Asia Minor. It uses a compare-and-contrast methodology to highlight differences between these sets of votives, exploring the implications for our understandings of how beliefs about the body changed across classical antiquity. The book also looks at how far these ancient beliefs overlap with, or differ from, modern ideas about the body and its physical and conceptual boundaries. Central themes of the book include illness and healing, bodily fragmentation, human-animal hybridity, transmission and reception of traditions, and the mechanics of personal transformation in religious rituals.

Originally published in 1903, this book traces the influence of the ancient pagan legends of Castor and Pollux, the Dioscuri, on later Christian hagiography. Rendel Harris charts how the Church not only displaced ancient religious practices centred around the Dioscuri with their own traditions, but also how Christians took pagan legends and reshaped them for their own purposes. This book will be of value to anyone with an interest in comparative religious history, the history of the early church and the influences of paganism on Christianity.

The first anthology to present the entire range of ancient Greek and Roman stories-from myths and fairy tales to jokes Captured centaurs and satyrs, incompetent seers, people who suddenly change sex, a woman who remembers too much, a man who cannot laugh-these are just some of the colorful characters who feature in the unforgettable stories that ancient Greeks and Romans told in their daily lives. Together they created an incredibly rich body of popular oral stories that include, but range well beyond, mythology-from heroic legends, fairy tales, and fables to ghost stories, urban legends, and jokes. This unique anthology presents the largest collection of these tales ever assembled. Featuring nearly four hundred stories in authoritative and highly readable translations, this is the first book to offer a representative selection of the entire range of traditional classical storytelling. Complete with beautiful illustrations, this one-of-a-kind anthology will delight general readers as well as students of classics, fairy tales, and folklore.

The perfect companion for both the actual and armchair traveller to the Roman myths and the landscapes and ideas that shaped them

All roads lead to Rome. Sites and events throughout the ancient world provided Romans with a rich tapestry woven with the stories of their past. The city itself was a melting pot of peoples from across the Mediterranean and beyond, each bringing their myths and legends of heroes and heroines, gods and goddesses. Rome’s citizens wholeheartedly embraced these stories of kings consorting with river nymphs, a prophetic baby discovered in a field and the founding of Rome itself. Myths formed the backdrop to the rituals and customs of everyday life.

David Stuttard takes the reader on a tour of eighteen of the great sites of the ancient Roman world, following in the footsteps of Aeneas and his companions from Troy via Greece, North Africa and Sicily to Italy, and travelling with his descendants to Rome, while also enjoying an excursion into Tuscany and Latium to explore later legends. Each chapter begins with an evocative description of the site’s location and landscape, followed by its associated myths and stories, as well as any rituals performed there in antiquity. Drawing on the great works of Dionysius of Halicarnassus and Plutarch, Ovid, Horace and Virgil, and with specially commissioned illustrations and information about key events and remains that can still be seen today, this is a fresh look at a subject of eternal fascination.

Rome's Capitoline Hill was the smallest of the Seven Hills of Rome. Yet in the long history of the Roman state it was the empire's holy mountain. The hill was the setting of many of Rome's most beloved stories, involving Aeneas, Romulus, Tarpeia, and Manlius. It also held significant monuments, including the Temple of Jupiter Optimus Maximus, a location that marked the spot where Jupiter made the hill his earthly home in the age before humanity. This is the first book that follows the history of the Capitoline Hill into late antiquity and the early middle ages, asking what happened to a holy mountain as the empire that deemed it thus became a Christian republic. This is not a history of the hill's tonnage of marble and gold bedecked monuments, but rather an investigation into how the hill was used, imagined, and known from the third to the seventh centuries CE. During this time, the imperial triumph and other processions to the top of the hill were no longer enacted. But the hill persisted as a densely populated urban zone and continued to supply a bridge to fragmented memories of an increasingly remote past through its toponyms. This book is also about a series of Christian engagements with the Capitoline Hill's different registers of memory, the transmission and dissection of anecdotes, and the invention of alternate understandings of the hill's role in Roman history. What lingered long after the state's disintegration in the fifth century were the hill's associations with the raw power of Rome's empire.

The first anthology ever to present the entire range of ancient Greek and Roman stories--from myths and fairy tales to jokes Captured centaurs and satyrs, talking animals, people who suddenly change sex, men who give birth, the temporarily insane and the permanently thick-witted, delicate sensualists, incompetent seers, a woman who remembers too much, a man who cannot laugh--these are just some of the colorful characters who feature in the unforgettable stories that ancient Greeks and Romans told in their daily lives. Together they created an incredibly rich body of popular oral stories that include, but range well beyond, mythology--from heroic legends, fairy tales, and fables to ghost stories, urban legends, and jokes. This unique anthology presents the largest collection of these tales ever assembled. Featuring nearly four hundred stories in authoritative and highly readable translations, this is the first book to offer a representative selection of the entire range of traditional classical storytelling. Set mostly in the world of humans, not gods, these stories focus on figures such as lovers, tricksters, philosophers, merchants, rulers, athletes, artists, and soldiers. The narratives range from the well-known--for example, Cupid and Psyche, Diogenes and his lantern, and the tortoise and the hare--to lesser-known tales that deserve wider attention. Entertaining and fascinating, they offer a unique window into the fantasies, anxieties, humor, and passions of the people who told them. Complete with beautiful illustrations by Glynnis Fawkes, a comprehensive introduction, notes, and more, this one-of-a-kind anthology will delight general readers as well as students of classics, fairy tales, and folklore.

Genealogy of the Pagan Gods by Giovanni Boccaccio (1313-1375) is an ambitious work of humanistic scholarship whose goal is to plunder ancient and medieval literary sources so as to create a massive synthesis of Greek and Roman mythology. The work also contains a famous defense of the value of studying ancient pagan poetry in a Christian world. The complete work in fifteen books contains a meticulously organized genealogical tree identifying approximately 950 Greco-Roman mythological figures. The scope is enormous: 723 chapters include over a thousand citations from 200 Greek, Roman, medieval, and Trecento authors. Throughout the Genealogy, Boccaccio deploys an array of allegorical, historical, and philological critiques of the ancient myths and their iconography. Much more than a mere compilation of pagan myths, the Genealogy incorporates hundreds of excerpts from and comments on ancient poetry, illustrative of the new spirit of philological and cultural inquiry emerging in the early Renaissance. It is at once the most ambitious work of literary scholarship of the early Renaissance and a demonstration to contemporaries of the moral and cultural value of studying ancient poetry.

The Boxford Mosaic has been described as the most spectacular and innovative Roman mosaic ever found in Britain. Yet it lay hidden beneath a Berkshire field for some 1,600 years until it was fully uncovered in the Summer of 2019. Dating from around 350 AD and set amid the ruins of a villa, the mosaic depicts tales of famous heroes from Greek mythology. Hercules slays the half-man, half-horse Centaur. Pelops wins the hand of a king's daughter by sabotaging the wheel linchpin of his racing chariot. And the handsome Bellerophon kills the fire-breathing Chimaera monster with the help of his flying horse Pegasus - a legend that became our very own St George and the Dragon. The full description of this artistic masterpiece and its excavation, by local enthusiasts working under professional supervision, is told here by the three who played key roles in the operation. JOY APPLETON is Chairwoman of the Boxford History Project. MATT NICHOL is a leading archaeologist with Cotswold Archaeology. ANTHONY BEESON is one of the UK's leading authorities on mosaics and Roman and Greek architecture. He is also the archivist of the Association for Roman Archaeology.

This edited collection addresses the role of ritual representations and religion in the epic poems of the Flavian period (69-96 CE): Valerius Flaccus' Argonautica, Silius Italicus' Punica, Statius' Thebaid, and the unfinished Achilleid. Drawing on various modern studies on religion and ritual, and the relationship between literature and religion in the Greco-Roman world, it explores how we can interpret the poets' use of the relationship between gods and humans, cults and rituals, religious activities, and the role of the seer / prophet and his identification with poetry.
Divided into three major sections, the volume includes essays on the most important religious activities (prophecy or augury, prayers and hymns) and the relationship between religion and political power under the Flavian emperors. It also addresses specific episodes in Flavian epic which focus on religious activities associated with the dead and the Underworld, such as purification, necromancy, katabasis, suicide, and burial. It finally explores the role of gender in ritual and religion.

Roman religion has long presented a number of challenges to historians approaching the subject from a perspective framed by the three Abrahamic religions. The Romans had no sacred text that espoused its creed or offered a portrait of its foundational myth. They described relations with the divine using technical terms widely employed to describe relations with other humans. Indeed, there was not even a word in classical Latin that corresponds to the English word religion. In The Gods, the State, and the Individual, John Scheid confronts these and other challenges directly. If Roman religious practice has long been dismissed as a cynical or naive system of borrowed structures unmarked by any true piety, Scheid contends that this is the result of a misplaced expectation that the basis of religion lies in an individual's personal and revelatory relationship with his or her god. He argues that when viewed in the light of secular history as opposed to Christian theology, Roman religion emerges as a legitimate phenomenon in which rituals, both public and private, enforced a sense of communal, civic, and state identity. Since the 1970s, Scheid has been one of the most influential figures reshaping scholarly understanding of ancient Roman religion. The Gods, the State, and the Individual presents a translation of Scheid's work that chronicles the development of his field-changing scholarship.

Divination and Human Nature casts a new perspective on the rich tradition of ancient divination-the reading of divine signs in oracles, omens, and dreams. Popular attitudes during classical antiquity saw these readings as signs from the gods while modern scholars have treated such beliefs as primitive superstitions. In this book, Peter Struck reveals instead that such phenomena provoked an entirely different accounting from the ancient philosophers. These philosophers produced subtle studies into what was an odd but observable fact-that humans could sometimes have uncanny insights-and their work signifies an early chapter in the cognitive history of intuition. Examining the writings of Plato, Aristotle, the Stoics, and the Neoplatonists, Struck demonstrates that they all observed how, setting aside the charlatans and swindlers, some people had premonitions defying the typical bounds of rationality. Given the wide differences among these ancient thinkers, Struck notes that they converged on seeing this surplus insight as an artifact of human nature, projections produced under specific conditions by our physiology. For the philosophers, such unexplained insights invited a speculative search for an alternative and more naturalistic system of cognition. Recovering a lost piece of an ancient tradition, Divination and Human Nature illustrates how philosophers of the classical era interpreted the phenomena of divination as a practice closer to intuition and instinct than magic.

In ancient Rome, it was believed some humans were transformed into special, empowered beings after death. These deified dead, known as the manes, watched over and protected their surviving family members, possibly even extending those relatives' lives. But unlike the Greek hero-cult, the worship of dead emperors, or the Christian saints, the manes were incredibly inclusive-enrolling even those without social clout, such as women and the poor, among Rome's deities. The Roman afterlife promised posthumous power in the world of the living. While the manes have often been glossed over in studies of Roman religion, this book brings their compelling story to the forefront, exploring their myriad forms and how their worship played out in the context of Roman religion's daily practice. Exploring the place of the manes in Roman society, Charles King delves into Roman beliefs about their powers to sustain life and bring death to individuals or armies, examines the rituals the Romans performed to honor them, and reclaims the vital role the manes played in the ancient Roman afterlife.

A Place at the Altar illuminates a previously underappreciated dimension of religion in ancient Rome: the role of priestesses in civic cult. Demonstrating that priestesses had a central place in public rituals and institutions, Meghan DiLuzio emphasizes the complex, gender-inclusive nature of Roman priesthood. In ancient Rome, priestly service was a cooperative endeavor, requiring men and women, husbands and wives, and elite Romans and slaves to work together to manage the community's relationship with its gods. Like their male colleagues, priestesses offered sacrifices on behalf of the Roman people, and prayed for the community's well-being. As they carried out their ritual obligations, they were assisted by female cult personnel, many of them slave women. DiLuzio explores the central role of the Vestal Virgins and shows that they occupied just one type of priestly office open to women. Some priestesses, including the flaminica Dialis, the regina sacrorum, and the wives of the curial priests, served as part of priestly couples. Others, such as the priestesses of Ceres and Fortuna Muliebris, were largely autonomous. A Place at the Altar offers a fresh understanding of how the women of ancient Rome played a leading role in public cult.

Sicily and the strategies of empire in the poetic imagination of classical and medieval Europe In the first century BC, Cicero praised Sicily as Rome's first overseas province and confirmed it as the mythic location for the abduction of Proserpina, known to the Greeks as Persephone, by the god of the underworld. The Return of Proserpina takes readers from Roman antiquity to the late Middle Ages to explore how the Mediterranean island offered authors a setting for forces resistant to empire and a location for displaying and reclaiming what has been destroyed. Using the myth of Proserpina as a through line, Sarah Spence charts the relationship Western empire held with its myths and its own past. She takes an in-depth, panoramic look at a diverse range of texts set on Sicily, demonstrating how the myth of Proserpina enables a discussion of empire in terms of balance, loss, and negotiation. Providing new readings of authors as separated in time and culture as Vergil, Claudian, and Dante, Spence shows how the shape of Proserpina's tale and perceptions of the island change from a myth of loss to one of redemption, with the volcanic Mt. Etna playing an increasingly central role. Delving into the ways that myth and geography affect politics and poetics, The Return of Proserpina explores the power of language and the written word during a period of tremendous cultural turbulence.

Rome's Capitoline Hill was the smallest of the Seven Hills of Rome. Yet in the long history of the Roman state it was the empire's holy mountain. The hill was the setting of many of Rome's most beloved stories, involving Aeneas, Romulus, Tarpeia, and Manlius. It also held significant monuments, including the Temple of Jupiter Optimus Maximus, a location that marked the spot where Jupiter made the hill his earthly home in the age before humanity. This is the first book that follows the history of the Capitoline Hill into late antiquity and the early middle ages, asking what happened to a holy mountain as the empire that deemed it thus became a Christian republic. This is not a history of the hill's tonnage of marble and gold bedecked monuments, but rather an investigation into how the hill was used, imagined, and known from the third to the seventh centuries CE. During this time, the imperial triumph and other processions to the top of the hill were no longer enacted. But the hill persisted as a densely populated urban zone and continued to supply a bridge to fragmented memories of an increasingly remote past through its toponyms. This book is also about a series of Christian engagements with the Capitoline Hill's different registers of memory, the transmission and dissection of anecdotes, and the invention of alternate understandings of the hill's role in Roman history. What lingered long after the state's disintegration in the fifth century were the hill's associations with the raw power of Rome's empire.

Was religious practice in ancient Rome cultic and hostile to individual expression? Or was there, rather, considerable latitude for individual initiative and creativity? Joerg Rupke, one of the world's leading authorities on Roman religion, demonstrates in his new book that it was a lived religion with individual appropriations evident at the heart of such rituals as praying, dedicating, making vows, and reading. On Roman Religion definitively dismantles previous approaches that depicted religious practice as uniform and static. Juxtaposing very different, strategic, and even subversive forms of individuality with traditions, their normative claims, and their institutional protections, Rupke highlights the dynamic character of Rome's religious institutions and traditions. In Rupke's view, lived ancient religion is as much about variations or even outright deviance as it is about attempts and failures to establish or change rules and roles and to communicate them via priesthoods, practices related to images or classified as magic, and literary practices. Rupke analyzes observations of religious experience by contemporary authors including Propertius, Ovid, and the author of the "Shepherd of Hermas." These authors, in very different ways, reflect on individual appropriation of religion among their contemporaries, and they offer these reflections to their readership or audiences. Rupke also concentrates on the ways in which literary texts and inscriptions informed the practice of rituals.

The Epic Distilled is a rich exploration of Virgil's use of sources in the Aeneid, considering elements of history, geography, mythology, and ethnography. Building on and developing the research involved in the author's monumental commentaries on the Aeneid, the volume investigates how the poem was written, what Virgil read, and why particular details are interwoven into the narrative. The volume looks beyond the Aeneid's poetry and plot to focus on the 'matter' of the epic: details of colour, material, arms, clothing, landscape, and physiology. Details which might seem trivial are revealed as carefully deliberate and highly significant. For instance, one Trojan's specifically oriental trousers are suggestive of the Trojans' non-Roman 'otherness' and fit solidly into a complex ethnographic argument. In this way, the meaning and implications of Virgil's heavily allusive style, including practices and techniques of composition, are unpicked meticulously. Particularly difficult and intricate passages are delved into and the significance of specific details, legends, arcane references, places, names, digressions, and inconsistencies are uncovered. By exposing new layers of illuminating material, The Epic Distilled offers readers a fresh approach to understanding the full intellectual texture of Virgil's epic poem.

Tombs and burial customs are an exquisite source for social history, as their commemorative character inevitably expresses much of the contemporaneous ideology of a society. This book presents, for the first time, a holistic view of the funerary culture of Rome and its surroundings during the third century AD. While the third century is often largely ignored in social history, it was a transitional period, an era of major challenges - political, economic, and social - which inspired creativity and innovation, and paved the way for the new system of late antiquity. Barbara Borg argues that during this time there was, in many ways, a return to practices known from the Late Republic and early imperial period, with spectacular monuments for the rich, and a large-scale reappearance of collective burial spaces. Through a study of terraced tombs, elite monuments, the catacomb nuclei, sarcophagi, and painted image decoration, this volume explores how the third century was an exciting period of experimentation and creativity, a time when non-Christians and Christians shared fundamental ideas, needs, and desires as well as cemeteries, tombs, and hypogea. Ambition continued to be a driving force and a determining factor in all social classes, who found innovative solutions to the challenges they encountered.

Drakon: Dragon Myth and Serpent Cult in the Greek and Roman Worlds is the first substantial survey to be focally devoted to the 'dragon' or the supernatural serpent, the drakon or draco, in Greek and Roman myth and religion. Almost every major myth cycle of the Greek and Roman worlds featured a dragon-fight at its heart, including the sagas of Heracles, Jason, Perseus, Cadmus, and Odysseus. Asclepius, the single most beloved and influential of the pagan gods from the late Classical period until Late Antiquity, was often manifest as a giant serpent and even in his humanoid aspect carried a serpent on his staff. Detailed and authoritative, but lucidly presented, this volume incorporates analyses of all of antiquity's major dragon-slaying myths, and offers comprehensive accounts of the rich sources, literary and iconographic. Ogden also explores matters of cult and the initially paradoxical association of dragons and serpents with the most benign of deities, not only those of health and healing, like Asclepius and Hygieia, but also those of wealth and good luck, such as Zeus Meilichios and Agathos Daimon. The concluding chapter considers the roles of both pagan dragon-slaying narratives and pagan serpent cults in shaping the beginnings of the tradition of the saintly dragon- and serpent-slaying tales we cherish still, the tradition that culminates in our own stories of Saints George and Patrick.

Javier Teixidor has found evidence that belief in a supreme god developed during the first millennium B.C. The Phoenician and Aramaic inscriptions he discusses indicate a trend toward monotheism that facilitated the spread of Judaism, Christianity, and Islam. The author concludes that the traditional characteristics of the popular religions were preserved during this period and that the Hellenistic culture and the mystery cults did not have a significant effect on popular piety. Here, then, is a major reinterpretation of the religious life of the Near East in the Greco-Roman period based on a reliable source of information. Originally published in 1977. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Throughout his narrative of Julio-Claudian Rome in the Annals, Tacitus includes numerous references to the gods, fate, fortune, astrology, omens, temples, priests, the emperor cult, and other religious material. Though scholars have long considered Tacitus' discussion of religion of minor importance, this volume demonstrates the significance of such references to an understanding of the work as a whole by analyzing them using cultural memory theory, which views religious ritual as a key component in any society's efforts to create a lived version of the past that helps define cultural identity in the present. Tacitus, who was not only an historian, but also a member of Rome's quindecimviral priesthood, shows a marked interest in even the most detailed rituals of Roman religious life, yet his portrayal of religious material also suggests that the system is under threat with the advent of the principate. Some traditional rituals are forgotten as the shape of the Roman state changes while, simultaneously, a new form of cultic commemoration develops as deceased emperors are deified and the living emperor and his family members are treated in increasingly worshipful ways by his subjects. This study traces the deployment of religious material throughout Tacitus' narrative in order to show how he views the development of this cultic "amnesia" over time, from the reign of the cryptic, autocratic, and oddly mystical Tiberius, through Claudius' failed attempts at reviving tradition, to the final sacrilegious disasters of the impious Nero. As the first book-length treatment of religion in the Annals, it reveals how these references are a key vehicle for his assessment of the principate as a system of government, the activities of individual emperors, and their impact on Roman society and cultural identity.