First published in 1993. Routledge is an imprint of Taylor & Francis, an informa company.

Contents:
1. Introduction Part I Redefining the Field 2. Black Feminist Thought and Classics 3. Feminist Theory, Historical Periods, Literary Canons and the Study of Greco-Roman Antiquity Part II Male Writing Female 4. Finding the Female in Roman Poetry 5. Film Theory and the Gendered Voice in Seneca Part III Gynocentrics 6. Women and Language in Archaic Greece 7. Using Native American Models for the Study of Women in Ancient Greece 8. Out of the Closet and into the Field Part IV Material Culture 9. The Case for not Ignoring Marx in the Study of Women in Antiquity 10. Feminist Research in Classical Arcaeology 11. The Ethnographer's Dilemma and the Dream of a Lost Golden Age

Roman comedy evolved early in the war-torn 200s BCE. Troupes of lower-class and slave actors traveled through a militarized landscape full of displaced persons and the newly enslaved; together, the actors made comedy to address mixed-class, hybrid, multilingual audiences. Surveying the whole of the Plautine corpus, where slaves are central figures, and the extant fragments of early comedy, this book is grounded in the history of slavery and integrates theories of resistant speech, humor, and performance. Part I shows how actors joked about what people feared - natal alienation, beatings, sexual abuse, hard labor, hunger, poverty - and how street-theater forms confronted debt, violence, and war loss. Part II catalogues the onstage expression of what people desired: revenge, honor, free will, legal personhood, family, marriage, sex, food, free speech; a way home, through memory; and manumission, or escape - all complicated by the actors' maleness. Comedy starts with anger.

In 1815 a manuscript containing one of the long-lost treasures of antiquity was discovered--the letters of Marcus Cornelius Fronto, reputed to have been one of the greatest Roman orators. But this find disappointed many nineteenth-century readers, who had hoped for the letters to convey all of the political drama of Cicero's. That the collection included passionate love letters between Fronto and the future emperor Marcus Aurelius was politely ignored--or concealed. And for almost two hundred years these letters have lain hidden in plain sight. Marcus Aurelius in Love rescues these letters from obscurity and returns them to the public eye. The story of Marcus and Fronto began in 139 CE, when Fronto was selected to instruct Marcus in rhetoric. Marcus was eighteen then and by all appearances the pupil and teacher fell in love. Spanning the years in which the relationship flowered and died, these are the only love letters to survive from antiquity--homoerotic or otherwise. With a translation that reproduces the effusive, slangy style of the young prince and the rhetorical flourishes of his master, the letters between Marcus and Fronto will rightfully be reconsidered as key documents in the study of the history of sexuality and classics.

Roman comedy evolved early in the war-torn 200s BCE. Troupes of lower-class and slave actors traveled through a militarized landscape full of displaced persons and the newly enslaved; together, the actors made comedy to address mixed-class, hybrid, multilingual audiences. Surveying the whole of the Plautine corpus, where slaves are central figures, and the extant fragments of early comedy, this book is grounded in the history of slavery and integrates theories of resistant speech, humor, and performance. Part I shows how actors joked about what people feared - natal alienation, beatings, sexual abuse, hard labor, hunger, poverty - and how street-theater forms confronted debt, violence, and war loss. Part II catalogues the onstage expression of what people desired: revenge, honor, free will, legal personhood, family, marriage, sex, food, free speech; a way home, through memory; and manumission, or escape - all complicated by the actors' maleness. Comedy starts with anger.

Still funny after two thousand years, the Roman playwright Plautus wrote around 200 B.C.E., a period when Rome was fighting neighbors on all fronts, including North Africa and the Near East. These three plays - originally written for a wartime audience of refugees, POWs, soldiers and veterans, exiles, immigrants, people newly enslaved in the wars, and citizens - tap into the mix of fear, loathing, and curiosity with which cultures, particularly Western and Eastern cultures, often view each other, always a productive source of comedy. These current, accessible, and accurate translations have replaced terms meaningful only to their original audience, such as references to Roman gods, with a hilarious, inspired sampling of American popular culture - from songs to movie stars to slang. Matching the original Latin line for line, this volume captures the full exuberance of Plautus's street language, bursting with puns, learned allusions, ethnic slurs, dirty jokes, and profanities, as it brings three rarely translated works - "Weevil (Curculio)", "Iran Man (Persa)", and "Towelheads (Poenulus)" - to a wide contemporary audience. Richlin's erudite introduction sets these plays within the context of the long history of East-West conflict and illuminates the role played by comedy and performance in imperialism and colonialism. She has also provided detailed and wide-ranging contextual introductions to the individual plays, as well as extensive notes, which, together with these superb and provocative translations, will bring Plautus alive for a new generation of readers and actors.

Women in ancient Rome challenge the historian. Widely represented in literature and art, they rarely speak for themselves. Amy Richlin, among the foremost pioneers in ancient studies, gives voice to these women through scholarship that scours sources from high art to gutter invective.

In "Arguments with Silence, " Richlin presents a linked selection of her essays on Roman women's history, originally published between 1981 and 2001 as the field of "women in antiquity" took shape, and here substantially rewritten and updated. The new introduction to the volume lays out the historical methodologies these essays developed, places this process in its own historical setting, and reviews work on Roman women since 2001, along with persistent silences. Individual chapter introductions locate each piece in the social context of Second Wave feminism in Classics and the academy, explaining why each mattered as an intervention then and still does now.

Inhabiting these pages are the women whose lives were shaped by great art, dirty jokes, slavery, and the definition of adultery as a wife's crime; Julia, Augustus' daughter, who died, as her daughter would, exiled to a desert island; women wearing makeup, safeguarding babies with amulets, practicing their religion at home and in public ceremonies; the satirist Sulpicia, flaunting her sexuality; and the "praefica, " leading the lament for the dead.

Amy Richlin is one of a small handful of modern thinkers in a position to consider these questions, and this guided journey with her brings surprise, delight, and entertainment, as well as a fresh look at important questions.

Women in ancient Rome challenge the historian. Widely represented in literature and art, they rarely speak for themselves. Amy Richlin, among the foremost pioneers in ancient studies, gives voice to these women through scholarship that scours sources from high art to gutter invective.

In "Arguments with Silence, " Richlin presents a linked selection of her essays on Roman women's history, originally published between 1981 and 2001 as the field of "women in antiquity" took shape, and here substantially rewritten and updated. The new introduction to the volume lays out the historical methodologies these essays developed, places this process in its own historical setting, and reviews work on Roman women since 2001, along with persistent silences. Individual chapter introductions locate each piece in the social context of Second Wave feminism in Classics and the academy, explaining why each mattered as an intervention then and still does now.

Inhabiting these pages are the women whose lives were shaped by great art, dirty jokes, slavery, and the definition of adultery as a wife's crime; Julia, Augustus' daughter, who died, as her daughter would, exiled to a desert island; women wearing makeup, safeguarding babies with amulets, practicing their religion at home and in public ceremonies; the satirist Sulpicia, flaunting her sexuality; and the "praefica, " leading the lament for the dead.

Amy Richlin is one of a small handful of modern thinkers in a position to consider these questions, and this guided journey with her brings surprise, delight, and entertainment, as well as a fresh look at important questions.

Statues of the god Priapus stood in Roman gardens to warn potential thieves that the god would rape them if they attempted to steal from him. In this book, Richlin argues that the attitude of sexual aggressiveness in defense of a bounded area serves as a model for Roman satire from Lucilius to Juvenal. Using literary, anthropological, psychological, and feminist methodologies, she suggests that aggressive sexual humor reinforces aggressive behavior on both the individual and societal levels, and that Roman satire provides an insight into Roman culture. Including a substantial and provocative new introduction, this revised edition is important not only as an in-depth study of Roman sexual satire, but also as a commentary on the effects of all humor on society and its victims.

In 1815 a manuscript containing one of the long-lost treasures of antiquity was discovered--the letters of Marcus Cornelius Fronto, reputed to have been one of the greatest Roman orators. But this find disappointed many nineteenth-century readers, who had hoped for the letters to convey all of the political drama of Cicero's. That the collection included passionate love letters between Fronto and the future emperor Marcus Aurelius was politely ignored--or concealed. And for almost two hundred years these letters have lain hidden in plain sight. "Marcus Aurelius in Love" rescues these letters from obscurity and returns them to the public eye. The story of Marcus and Fronto began in 139 CE when Fronto was selected to instruct Marcus in rhetoric. Marcus was eighteen then and by all appearances the pupil and teacher fell in love. Spanning the years in which the relationship flowered and died, these are the only love letters to survive from antiquity--homoerotic or otherwise. With a translation that reproduces the effusive, slangy style of the young prince and the rhetorical flourishes of his master, the letters between Marcus and Fronto will rightfully be reconsidered as key documents in the study of the history of sexuality and classics.