AUGUSTAN TRIUMPHS: DISHONORABLE LAURELS in OVIDS AMORES and METAMORPHOSES Matthew Iw Lkens
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Apuleius's Story of Cupid and Psyche and the Roman Law of Marriage" Transactions of the American Philological Association (1974-), Vol
Georgetown University Institutional Repository http://www.library.georgetown.edu/digitalgeorgetown The author made this article openly available online. Please tell us how this access affects you. Your story matters. OSGOOD, J. "Nuptiae Iure Civili Congruae: Apuleius's Story of Cupid and Psyche and the Roman Law of Marriage" Transactions of the American Philological Association (1974-), Vol. 136, No. 2 (Autumn, 2006), pp. 415-441 Collection Permanent Link: http://hdl.handle.net/10822/555440 © 2006 The John Hopkins University Press This material is made available online with the permission of the author, and in accordance with publisher policies. No further reproduction or distribution of this copy is permitted by electronic transmission or any other means. Transactionsof the American Philological Association 136 (2006) 415-441 Nuptiae lure Civili Congruae: Apuleius'sStory of Cupid and Psyche and the Roman Lawof Marriage JOSIAH OSGOOD GeorgetownUniversity SUMMARY: Socialhistorians, despite showing greatinterest in Apuleius'sMeta- morphoses,have tended to ignorethe novel'sembedded tale of Cupidand Psycheon the groundsthat it is purelyimaginary. This paperdemonstrates that Apuleiusin fact refersthroughout his story to realRoman practices, especially legal practices-most conspicuousare the frequentreferences to the Romanlaw of marriage.A carefulexamination of severalpassages thus shows how knowl- edge of Romanlaw, it turns out, enhancesthe reader'spleasure in Apuleius's story.The paperconcludes by exploringthe connectionsbetween Apuleius's fairytaleand the accountof his own marriageto AemiliaPudentilla in his ear- lier work,the Apologia.Apuleius seems to be recalling,playfully, his own earlier legal success.At the same time, both works suggestthat legal problemsarose in Romanfamilies not becauseof the actions of any officialenforcers, but rather appealto the law by particularfamily members. -
A Study of the Cupid and Psyche Myth, with Particular Reference to C.S
Inklings Forever Volume 7 A Collection of Essays Presented at the Seventh Frances White Ewbank Colloquium on C.S. Article 21 Lewis & Friends 6-3-2010 Tale as Old as Time: A Study of the Cupid and Psyche Myth, with Particular Reference to C.S. Lewis's Till We Have Faces John Stanifer Follow this and additional works at: https://pillars.taylor.edu/inklings_forever Part of the English Language and Literature Commons, History Commons, Philosophy Commons, and the Religion Commons Recommended Citation Stanifer, John (2010) "Tale as Old as Time: A Study of the Cupid and Psyche Myth, with Particular Reference to C.S. Lewis's Till We Have Faces," Inklings Forever: Vol. 7 , Article 21. Available at: https://pillars.taylor.edu/inklings_forever/vol7/iss1/21 This Essay is brought to you for free and open access by the Center for the Study of C.S. Lewis & Friends at Pillars at Taylor University. It has been accepted for inclusion in Inklings Forever by an authorized editor of Pillars at Taylor University. For more information, please contact [email protected]. Tale as Old as Time: A Study of the Cupid and Psyche Myth, with Particular Reference to C.S. Lewis's Till We Have Faces Cover Page Footnote This essay is available in Inklings Forever: https://pillars.taylor.edu/inklings_forever/vol7/iss1/21 INKLINGS FOREVER, Volume VII A Collection of Essays Presented at the Seventh FRANCES WHITE COLLOQUIUM on C.S. LEWIS & FRIENDS Taylor University 2010 Upland, Indiana Tale as Old as Time A Study of the Cupid & Psyche Myth, with Particular Reference to C.S. -
Learning Objective: to Find out What the Romans Believed and to Investigate the Gods and Goddesses of Ancient Rome
The Romans Learning Objective: To find out what the Romans believed and to investigate the gods and goddesses of ancient Rome. www.planbee.com NEXT Religion was a part of everyday life in ancient Rome. The Romans didn’t believe in just one god but had many different gods and goddesses. They believed that the gods controlled different aspects of their lives and that the gods were all around them. As the Roman empire expanded, new gods were adopted into Roman religion. Many of the Roman gods were also the same as the ancient Greek gods except with different names. BACK www.planbee.com NEXT The ancient Romans would go to the temple everyday to give offerings of meat and other gifts such as flowers to the gods. In the temples and in different places around the city there were also lots of statues of different gods and goddesses. Remains of a Roman temple Statute of Venus, a Roman goddess BACK www.planbee.com NEXT Jupiter Juno Minerva Juno was the wife of Jupiter is the supreme Minerva was the Jupiter. She was the Roman god. He was goddess of wisdom. protector of Rome the son of Saturn. She was also the and guarded over Jupiter is the god of goddess of poetry, the finances of the light and sky. His medicine and empire. Her Greek Greek name is Zeus. warriors. Her Greek name is Hera. name is Athena. BACK www.planbee.com NEXT Vesta Ceres Diana Vesta was the Ceres was the Diana was the goddess of the hearth. -
Humanitas–Clementia and Clementia Caesaris Ancient and Modern Caesar
European Journal of Science and Theology, September 2012, Vol.8, No.3, 263-269 _______________________________________________________________________ HUMANITAS–CLEMENTIA AND CLEMENTIA CAESARIS ANCIENT AND MODERN CAESAR Iulian-Gabriel Hruşcă* Romanian Academy, Iasi Branch, Str. T. Codrescu, Nr. 2, Iasi, Romania (Received 11 May 2012) Abstract Humanitas Romana is a concept that crosses both the Republican age of Rome and the Roman imperial period. In the Republic, clementia was both a personal attribute and a public virtue, intended to differentiate the Romans from the other peoples of antiquity in a sense of a moral superiority. In the Roman imperial period, the concept of humanitas Romana began to manifest more and more significantly through its component part, clementia, which became a cardinal virtue of the emperor and a judicial principle. With the coming to power of Julius Caesar, the notion of Clementia Caesaris was born. Afterwards, the status of Clementia Caesaris was enhanced during the Principate of Augustus. The emperor tends to become a provider of human rights. In a certain respect, if we refer to the principles of democracy, this transfer of the centre of gravity to the emperor in terms of human rights is negative. However, we could not assert that at that time were only negative aspects. We might consider as positive aspects the evolution of the concept of humanitas Romana through its component, the virtue of clementia, or the increased multicultural side of the Roman state. Despite the negative perception of Rome today, the clemency of ancient Caesar had reminiscences over time. The modern Caesar has tried to turn to Rome for lessons both positive and negative. -
Augustine and the Art of Ruling in the Carolingian Imperial Period
Augustine and the Art of Ruling in the Carolingian Imperial Period This volume is an investigation of how Augustine was received in the Carolingian period, and the elements of his thought which had an impact on Carolingian ideas of ‘state’, rulership and ethics. It focuses on Alcuin of York and Hincmar of Rheims, authors and political advisers to Charlemagne and to Charles the Bald, respectively. It examines how they used Augustinian political thought and ethics, as manifested in the De civitate Dei, to give more weight to their advice. A comparative approach sheds light on the differences between Charlemagne’s reign and that of his grandson. It scrutinizes Alcuin’s and Hincmar’s discussions of empire, rulership and the moral conduct of political agents during which both drew on the De civitate Dei, although each came away with a different understanding. By means of a philological–historical approach, the book offers a deeper reading and treats the Latin texts as political discourses defined by content and language. Sophia Moesch is currently an SNSF-funded postdoctoral fellow at the University of Oxford, working on a project entitled ‘Developing Principles of Good Govern- ance: Latin and Greek Political Advice during the Carolingian and Macedonian Reforms’. She completed her PhD in History at King’s College London. Augustine and the Art of Ruling in the Carolingian Imperial Period Political Discourse in Alcuin of York and Hincmar of Rheims Sophia Moesch First published 2020 by Routledge 2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN and by Routledge 52 Vanderbilt Avenue, New York, NY 10017 Routledge is an imprint of the Taylor & Francis Group, an informa business Published with the support of the Swiss National Science Foundation. -
A Journey in Pictures Through Roman Religion
A Journey in Pictures through Roman Religion By Ursula Kampmann, © MoneyMuseum What is god? As far as the Romans are concerned we think we know that all too well from our unloved Latin lessons: Jupiter, Juno, Minerva, the Roman Triad as well as the usual gods of the ancient world, the same as the Greek gods in name and effect. In fact, however, the roots of Roman religion lie much earlier, much deeper, in dark, prehistoric times ... 1 von 20 www.sunflower.ch How is god experienced? – In the way nature works A bust of the goddess Flora (= flowering), behind it blossom. A denarius of the Roman mint master C. Clodius Vestalis, 41 BC Roman religion emerged from the magical world of the simple farmer, who was speechless when faced with the miracles of nature. Who gave the seemingly withered trees new blossom after the winter? Which power made the grain of corn in the earth grow up to produce new grain every year? Which god prevented the black rust and ensured that the weather was fine just in time for the harvest? Who guaranteed safe storage? And which power was responsible for making it possible to divide up the corn so that it sufficed until the following year? Each individual procedure in a farmer's life was broken down into many small constituent parts whose success was influenced by a divine power. This divine power had to be invoked by a magic ritual in order to grant its help for the action. Thus as late as the imperial period, i.e. -
Curriculum Vitae for WM Murray
William M. Murray Page 1 Curriculum Vitae WILLIAM M. MURRAY Mary and Gus Stathis Endowed Assoc. Prof. of Greek History Executive Director, Interdisciplinary Center for Hellenic Studies University of South Florida 4202 E Fowler Ave., SOC 107, Tampa, FL 33620-8100 [email protected] __________ EDUCATION 1970-74: B.A. (with highest distinction, ΦBK) in History, The Pennsylvania State University. 1973: Summer Session II, American School of Classical Studies at Athens, Greece. 1978-80: Regular Member and Vanderpool Fellow, American School of Classical Studies at Athens, Greece. 1974-82: Ph.D. in Ancient History, University of Pennsylvania (Doctoral Dissertation: The Coastal Sites of Western Akarnania: A Topographical-Historical Survey; Readers: A.J. Graham, N.G.L. Hammond, J.D. Muhly). __________ TEACHING/RESEARCH APPOINTMENTS Lecturer, University of Pennsylvania: 1977, 1981-82. Assistant Professor, University of South Florida: 1982-86. Gertrude Smith Professor (Director of Summer Session), American School of Classical Studies at Athens: 1986. Associate Professor, University of South Florida: 1987-present. Whitehead Visiting Professor, American School of Classical Studies at Athens: 1995-96. Maurice Hatter Distinguished Visiting Professor, University of Haifa: 1997 (summer). Mary and Gus Stathis Endowed Associate Professor of Greek History: 2000 to present. __________ AREAS OF SPECIALIZATION Greek History and Archaeology, the History and Archaeology of Northwestern Greece, Ancient Greek and Roman Naval History, Ancient Seafaring, Nautical Archaeology. __________ PUBLICATIONS: Monographs and Major Research Tools 1. Octavian's Campsite Memorial for the Actian War, Vol. 79, part 4 of Transactions of the American Philosophical Society (Philadelphia, 1989). 2. "Epirus-Acarnania," in R.J.A. -
Mihi Blanditias Dixit: the Puella As Poet in Amores 3.7 in Amores 3.7, Ovid
Mihi blanditias dixit: the Puella as Poet in Amores 3.7 In Amores 3.7, Ovid describes the lover-poet in a difficult position: he has been unable to achieve an erection while trying sleep with a beautiful puella. The poem describes her repeated attempts to excite him and their mutual frustration at her lack of success, until she finally scolds him and walks away. I argue that Ovid describes the unnamed puella as a failed elegist in this poem, and that her failure is part of a broader pattern of disengagement from elegy in the third book of the Amores. Amores 3.7 has received relatively little scholarly attention, as only four articles focus on this poem. Baeza Angulo compares Amores 3.7 with other ancient literature on impotence (1989), Mauger-Plichon examines the poem alongside parts of the Satyrica and Maximianus 5 (1999), and Holzberg argues that Ovid almost breaches the propriety of elegiac diction in Amores 3.7 (2009). I build on Sharrock’s 1995 article, which presents a metapoetic reading of the poem: that Ovid blurs the line between sex and poetry in Amores 3.7, allowing the reader to interpret the lover-poet’s impotence not just as literal, but also as poetic. I focus on the puella’s role as a poet, rather than on the amator, and therefore also engage with Wyke’s (e.g. 1987) and James’ (2003) discussions of the elegiac mistress as a poetic fiction, as well as Keith’s examination of elegiac language used to describe Corinna in Amores 1.5 (1994). -
Divus Augustus Pater.” Divus Augustus Was a Title That Was Granted to Him After His Death, Meaning Divine Augustus
Ryan Mathison Coin 17 The reign of Caesar Augustus is often the point at which historians consider that the Roman Empire began, and the Roman Republic ended. The reign of Augustus, from 27BCE-14CE allowed for some of the greatest cultural developments in the western world, and helped bring an already powerful nation to another level of dominance in the world. As such, he is remembered to this day as a giant in the history of the west. This coin from the St. Olaf Collection demonstrates how he was portrayed to the Romans soon after his death, during the reign of the Emperor Tiberius, from 14-37 CE. This coin features, on the obverse, the head of Augustus, facing left, with the words “Divus Augustus Pater.” Divus Augustus was a title that was granted to him after his death, meaning divine Augustus. Pater, in Latin, means father, and is part of a title which was granted to Augustus. This title, Pater Patriae, meaning father of the fatherland, was a major title that was granted to people who did a great service to Rome. On this same side, there is also a star and a thunderbolt. The star, placed between the first “U” and “S” in Augustus, is a reference to one of the stars in the constellation Aquila. It was probably present between 4 and 2 BCE, during the reign of Augustus, and was put on the coins as a reference to his greatness, as such a celestial event must give legitimacy and divine providence to a leader.1 The Thunderbolt is a reference to Jupiter, king of the gods, and one of the patrons of Rome. -
Female Suffering, Silence, and Men's Power in Ovid's Fasti
Female Suffering, Silence, and Man’s Power in Ovid’s Fasti Ovid’s treatment of women in his poetry, particularly sexual violence against women, is a divisive subject among scholars. Richlin (1992) has examined how feminist scholars might approach these portrayals, addressing the question of whether he should even be in the canon. The impact of Ovid’s upsetting understanding of consent even plays a role in modern culture, as Donna Zuckerberg investigates in her 2018 book Not All Dead White Men. These conversations often center around how Ovid portrays the female suffering: does he delight in it or offer a sympathetic portrayal of rape and its consequences? This paper explores Ovid’s foregrounding of three aspects of stories of rape in the Fasti: female suffering, female silence, and the effect that each of these have on men’s power. Carol Newlands identifies three tensions present in Ovid’s calendrical work: male versus female, arma versus pax, and Roman versus Greek (1995: 212). As an elegist and as a Roman who was ultimately exiled for not aligning with Augustan morals, Ovid aligns himself primarily with the feminine, with elegy, and with Greek. Richard King argues that Ovid uses the Fasti to examine “his own identity in relation to a Roman national identity figured by the calendar” (2006: 5). The existing debate often delineates two potential positions for Ovid: a radical feminist for his time, supporting survivors and telling their stories, or a creep delighting in the gory details of violence against women. Given Ovid’s exploration of his identity within the Roman system and his alignment with the feminine, his foregrounding of female suffering and silence in the interest of male power offers a different approach to his portrayal of rape. -
2003 Annual Report of the Walters Art Museum
THE YEAR IN REVIEWTHE WALTERS ART MUSEUM ANNUAL REPORT 2003 France, France, Ms.M.638, folio 23 verso, 1244–1254, The Pierpont Morgan Library, New York Dear Friends: After more than three intense years renovating and reinstalling our Centre Street Building, which con- cluded in June 2002 with the opening of our transformed 19th-century galleries, we stepped back in fiscal year 2002–2003 to refocus attention on our Charles Street Building, with its Renaissance, baroque, and rococo collections, in preparation for its complete reinstallation for a fall 2005 opening. For the Walters, as for cultural institutions nationwide, this was more generally a time of reflection and retrenchment in the wake of lingering uncertainty after the terrorist attack of 9/11, the general economic downturn, and significant loss of public funds. Nevertheless, thanks to Mellon Foundation funding, we were able to make three new mid-level curatorial hires, in the departments of ancient, medieval, and Renaissance and baroque art. Those three endowed positions will have lasting impact on the museum, as will a major addition to our galleries: in September 2002, we opened a comprehensive display of the arts of the ancient Americas, thanks to a long-term loan from the Austen-Stokes Foundation. Now, for the first time, we are able to expand on a collecting area Henry Walters entered nearly a century ago, to match our renowned ancient and medieval holdings in quality and range with more than four millennia of works from the western hemisphere. The 2002–2003 season was marked by three major exhibitions organized by the Walters, and by the continued international tour of a fourth Walters show, Desire and Devotion. -
The Roman Poets of the Augustan Age: Virgil by W
The Project Gutenberg EBook of The Roman Poets of the Augustan Age: Virgil by W. Y. Sellar This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at http://www.gutenberg.org/license Title: The Roman Poets of the Augustan Age: Virgil Author: W. Y. Sellar Release Date: October 29, 2010 [Ebook 34163] Language: English ***START OF THE PROJECT GUTENBERG EBOOK THE ROMAN POETS OF THE AUGUSTAN AGE: VIRGIL*** THE ROMAN POETS OF THE AUGUSTAN AGE: VIRGIL. BY W. Y. SELLAR, M.A., LL.D. LATE PROFESSOR OF HUMANITY IN THE UNIVERSITY OF EDINBURGH AND FELLOW OF ORIEL COLLEGE, OXFORD iv The Roman Poets of the Augustan Age: Virgil THIRD EDITION OXFORD AT THE CLARENDON PRESS OXFORD UNIVERSITY PRESS AMEN HOUSE, E.C. 4 London Edinburgh Glasgow New York Toronto Melbourne Capetown Bombay Calcutta Madras HUMPHREY MILFORD PUBLISHER TO THE UNIVERSITY vi The Roman Poets of the Augustan Age: Virgil IMPRESSION OF 1941 FIRST EDITION, 1877 THIRD EDITION, 1897 vii PRINTED IN GREAT BRITAIN TO E. L. LUSHINGTON, ESQ., D.C.L., LL.D., ETC. LATE PROFESSOR OF GREEK IN THE UNIVERSITY OF GLASGOW. MY DEAR LUSHINGTON, Any old pupil of yours, in finishing a work either of classical scholarship or illustrative of ancient literature, must feel that he owes to you, probably more than to any one else, the impulse which directed him to these studies.