Sanctuaries were at the heart of Greek religious, social, political, and cultural life, however, we have a limited understanding of how sanctuary spaces, politics, and rituals intersected in the Greek cities of the Hellenistic and Republican periods. This edited collection focuses on the archaeological material of this era and how it can elucidate the complex relationship between the various forces operating on, and changing the physical space of, sanctuaries. Material such as archaeological remains, sculptures, and inscriptions provides us with concrete evidence of how sanctuaries functioned as locations of memory in a social environment dominated by the written word, and gives us insight into political choices and decisions. It also reveals changes unrecorded in surviving local or political histories. Each case study explored by this volume's contributors employs archaeology as the primary means of investigation: from art-historical approaches, to surveys and fieldwork, to re-evaluation of archival material. Hellenistic Sanctuaries represents a significant contribution to the existing bibliography on ancient Greek religion, history, and archaeology, and provides new ways of thinking about politics, rituals, and sanctuary spaces in Greece.

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.

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.

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.

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.

Rufinus' vivid account of the battle between the Eastern Emperor Theodosius and the Western usurper Eugenius by the River Frigidus in 394 represents it as the final confrontation between paganism and Christianity. It is indeed widely believed that a largely pagan aristocracy remained a powerful and active force well into the fifth century, sponsoring pagan literary circles, patronage of the classics, and propaganda for the old cults in art and literature. The main focus of much modern scholarship on the end of paganism in the West has been on its supposed stubborn resistance to Christianity. The dismantling of this romantic myth is one of the main goals of Alan Cameron's book. Actually, the book argues, Western paganism petered out much earlier and more rapidly than hitherto assumed. The subject of this book is not the conversion of the last pagans but rather the duration, nature, and consequences of their survival. By re-examining the abundant textual evidence, both Christian (Ambrose, Augustine, Jerome, Paulinus, Prudentius) and "pagan" (Claudian, Macrobius, and Ammianus Marcellinus), as well as the visual evidence (ivory diptychs, illuminated manuscripts, silverware), Cameron shows that most of the activities and artifacts previously identified as hallmarks of a pagan revival were in fact just as important to the life of cultivated Christians. Far from being a subversive activity designed to rally pagans, the acceptance of classical literature, learning, and art by most elite Christians may actually have helped the last reluctant pagans to finally abandon the old cults and adopt Christianity. The culmination of decades of research, The Last Pagans of Rome overturns many long-held assumptions about pagan and Christian culture in the late antique West.

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.

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.

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.

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.

Canidia is one of the most well-attested witches in Latin literature. She appears in no fewer than six of Horace's poems, three of which she has a prominent role in. Throughout Horace's Epodes and Satires she perpetrates acts of grave desecration, kidnapping, murder, magical torture and poisoning. She invades the gardens of Horace's literary patron Maecenas, rips apart a lamb with her teeth, starves a Roman child to death, and threatens to unnaturally prolong Horace's life to keep him in a state of perpetual torment. She can be seen as an anti-muse: Horace repeatedly sets her in opposition to his literary patron, casts her as the personification of his iambic poetry, and gives her the surprising honor of concluding not only his Epodes but also his second book of Satires. This volume is the first comprehensive treatment of Canidia. It offers translations of each of the three poems which feature Canidia as a main character as well as the relevant portions from the other three poems in which Canidia plays a minor role. These translations are accompanied by extensive analysis of Canidia's part in each piece that takes into account not only the poems' literary contexts but their magico-religious details.

"Silly," "stupid," "irrational," "simple." "Wicked," "hateful," "obstinate," "anti-social." "Extravagant," "perverse." The Roman world rendered harsh judgments upon early Christianityaincluding branding Christianity "new." Novelty was no Roman religious virtue. Nevertheless,as Larry W. Hurtado shows in Destroyer of the gods , Christianity thrived despite its new and distinctive features and opposition to them. Unlike nearly all other religious groups, Christianity utterly rejected the traditional gods of the Roman world. Christianity also offered a new and different kind of religious identity, one not based on ethnicity. Christianity was distinctively a "bookish" religion, with the production, copying, distribution, and reading of texts as central to its faith, even preferring a distinctive book-form, the codex. Christianity insisted that its adherents behave differently: unlike the simple ritual observances characteristic of the pagan religious environment, embracing Christian faith meant a behavioral transformation, with particular and novel ethical demands for men. Unquestionably, to the Roman world, Christianity was both new and different, and, to a good many, it threatened social and religious conventions of the day. In the rejection of the gods and in the centrality of texts, early Christianity obviously reflected commitments inherited from its Jewish origins. But these particular features were no longer identified with Jewish ethnicity and early Christianity quickly became aggressively trans-ethnicaa novel kind of religious movement. Its ethical teaching, too, bore some resemblance to the philosophers of the day, yet in contrast with these great teachers and their small circles of dedicated students, early Christianity laid its hard demands upon all adherents from the moment of conversion, producing a novel social project. Christianity's novelty was no badge of honor. Called atheists and suspected ofpolitical subversion, Christiansearned Roman disdain and suspicion in equal amounts. Yet, as Destroyer of the gods demonstrates, inan irony of history the very features of early Christianity that rendered it distinctive and objectionable in Roman eyes have now become so commonplace in Western culture as to go unnoticed. Christianity helped destroy one world and create another.

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.

Originally published in 1894, this book contains an exhaustive amount of information on the gods and characters in ancient Greek and Roman Myths. This is the original 1st edition by E M Berens. It includes his original notes and a pronunciation index for every uncommon word or name in the book which is not in most reprints. This is not a blurry, scanned copy of the original. It is a fresh and perfectly printed book.

This classic book comprehensively details the myths of Greece and Rome. Beautifully illustrated and with many chapters including 'Neptune', 'The Trojan War' and an 'Analysis of Myths', this book would be an excellent addition to the bookshelf of anyone with an interest in the subject. Many of the earliest books, particularly those dating back to the 1900s and before, are now extremely scarce and increasingly expensive. We are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.

Of all the divinities of classical antiquity, the Greek Hermes (Mercury in his Roman alter ego) is the most versatile, enigmatic, complex, and ambiguous. The runt of the Olympian litter, he is the god of lies and tricks, yet is also kindly towards mankind and a bringer of luck. His functions embrace both the marking of boundaries and their transgression, but also extend to commerce, lucre, and theft, as well as rhetoric and practical jokes. In another guise, he plays the role of mediator between all realms of human and divine activity, embracing heaven, earth, and the netherworld. Pursuing this elusive divinity requires a truly multidisciplinary approach, reflecting his prismatic nature, and the twenty contributions to this volume draw on a wide range of fields to achieve this, from Greek and Roman literature (epic, lyric, and drama), epigraphy, cult, and religion, to vase painting and sculpture. In offering an overview of the myriad aspects of Hermes/Mercury-including his origins, patronage of the gymnasium, and relation to other trickster figures-the volume attempts to track the god's footprints across the many domains in which he partakes. Moreover, in keeping with his deep connection to exchange, commerce, and dialogue, it aims to exemplify and further encourage discourse between Latinists and Hellenists, as well as between scholars of literary and material cultures.

This is a fascinating exploration of the role of the botanical in ancient Greek and Roman myth and classical literature. This engaging book focuses on the perennially fascinating topic of plants in Greek and Roman myth. The author, an authority on the gardens, art, and literature of the classical world, introduces the book's main themes with a discussion of gods and heroes in ancient Greek and Roman gardens. The following chapters recount the everyday uses and broader cultural meaning of plants with particularly strong mythological associations. These include common garden plants such as narcissus and hyacinth; apple and pomegranate, which were potent symbols of fertility; and sources of precious incense including frankincense and myrrh. Following the sweeping botanical commentary are the myths themselves, told in the original voice of Ovid, classical antiquity's most colourful mythographer. The volume's interdisciplinary approach will appeal to a wide audience, ranging from readers interested in archaeology, classical literature, and ancient history to garden enthusiasts. With an original translation of selections from Ovid's Metamorphoses, an extensive bibliography, a useful glossary of names and places, and a rich selection of images including exquisite botanical illustrations, this book is unparalleled in scope and realization.

In German-speaking countries, the role of the diaconate has been strongly influenced by nineteenth-century ideas of diakonia as service towards the poor. As important as the social initiatives stemming from this perspective have been, in order to correctly understand deacons and diakonia in the early church, we must go back to the sources. For this volume, focused on the first two centuries of Christianity, scholars from a range of backgrounds consider the use of diakonos and related words in the New Testament and extra-biblical sources, both Christian and otherwise. These texts reveal what deacons actually did, helping us to understand the past and giving guidance for the present, particularly in ecumenical discussions concerning the ministry.