This book provides an invaluable introduction to the social, economic, and legal status of women in ancient Rome. Daily Life of Women in Ancient Rome is an invaluable introduction to the lives of women in the late Roman Republic and first three centuries of the Roman Empire. Arranged chronologically and thematically, it examines how Roman women were born, educated, married, and active in economic, social, public, and religious life, as well as how they were commemorated and honored after death. Though they were excluded from formal public and military offices, wealthy Roman women participated in public life as benefactors and in religious life as priestesses. The book also acknowledges the status and occupations of women taking part in public life as textile producers, retail workers, and agricultural laborers, as well as enslaved women. The book provides a thorough introduction to the social history of women in the Roman world and gives students and aspiring scholars references to current scholarship and to primary literary and documentary sources, including collected sources in translation. Provides students of classical or women's history with a chronologically and thematically oriented introduction to the demography, legal and social status, life stages, social and public roles, occupations, and leisure activities of women in Roman society Emphasizes primary literary and documentary sources and provides accessible references to further reading and research Focuses on the diversity of Roman women's experiences across the social hierarchy Discusses both the limitations that women faced (e.g., in Roman law and custom) and how they negotiated or transcended these limitations Includes visually interesting images that enhance the text

This historic book may have numerous typos and missing text. Purchasers can download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1896 Excerpt: ...highly praised; Itiv. p. III. Praise of the true Brahman, S. Nip. p. 116. 7 Ang. N. II, p. 68. 8 Ang. N. I, p. 149: "Atta te, purisa, jSnati saccam va yadi va musa." The addition The other sources, the smrti-sile iadviddm and the dcarah s&dhunam of Manu, have not been lost sight of by the Buddhists. To these categories belong the duties qualified as panditapaiinatta and sappurisapahfiatta, and consisting in almsgiving, in ahimsd, and in supporting father and mother1. It is hardly accidental that almost all passages where moral duties are enjoined are either wholly or partly in metrical form, and this circumstance in combination with the fact of those passages containing so much that is contrary to the fundamental articles of the creed, leads us to the inference that the sect originally had no moral code at all, except the prohibitions and duties prescribed to the members of the Order, which only partly coincide with the laws of society in general. If we wish to form a just estimate of the character of Buddhist morals, such as laid down in the final redaction of the canonical books, we must bear in mind: 1. that the prescriptions were intended to supply the wants both of the ecclesiastics and of the laity; 2. that the Arhats are, to a certain extent, above common morality. The Sage, muni, has no attachment, does nothing what is pleasant nor what is unpleasant2. Those who are wise abandon their children3. A man who leaves his poor wife, the mother of his child, in order to become a. monk, and obstinately refuses to take care of her and the child, is held up to the admiration of the world as having done something very grand. Still at other times we read that one's wife is the best friend, and that a wife is the most excellent of goods, though rep...

This collection of essays sheds new light on the relationship between two of the main drivers of intellectual discourse in ancient Greece: the epic tradition and the Sophists. The contributors show how throughout antiquity the epic tradition proved a flexible instrument to navigate new political, cultural, and philosophical contexts. The Sophists, both in the Classical and the Imperial age, continuously reconfigured the value of epic poetry according to the circumstances: using epic myths allowed the Sophists to present themselves as the heirs of traditional education, but at the same time this tradition was reshaped to encapsulate new questions that were central to the Sophists' intellectual agenda. This volume is structured chronologically, encompassing the ancient world from the Classical Age through the first two centuries AD. The first chapters, on the First Sophistic, discuss pivotal works such as Gorgias' Encomium of Helen and Apology of Palamedes, Alcidamas' Odysseus or Against the Treachery of Palamedes, and Antisthenes' pair of speeches Ajax and Odysseus, as well as a range of passages from Plato and other authors. The volume then moves on to discuss some of the major works of literature from the Second Sophistic dealing with the epic tradition. These include Lucian's Judgement of the Goddesses and Dio Chrysostom's orations 11 and 20, as well as Philostratus' Heroicus and Imagines.

This book presents a new model for understanding the collection of ancient kingdoms that surrounded the northeast corner of the Mediterranean Sea from the Cilician Plain in the west to the upper Tigris River in the east, and from Cappadocia in the north to western Syria in the south, during the Iron Age of the ancient Near East (ca. 1200 to 600 BCE). Rather than presenting them as homogenous ethnolinguistic communities like "the Aramaeans" or "the Luwians" living in neatly bounded territories, this book sees these polities as being fundamentally diverse and variable, distinguished by demographic fluidity and cultural mobility. The Syro-Anatolian City-States sheds new light via an examination of a host of evidentiary sources, including archaeological site plans, settlement patterns, visual arts, and historical sources. Together, these lines of evidence reveal a complex fusion of cultural traditions that is nevertheless distinctly recognizable unto itself. This book is the first to specifically characterize the Iron Age city-states of southeastern Turkey and northern Syria, arguing for a unified cultural formation characterized above all by diversity and mobility and that can be referred to as the "Syro-Anatolian Culture Complex."